The Catechism, Catechism
THE CATECHISME OR MANNER to teache children the Chriſtian religion, wherin the Miniſter demandeth the queſtion, and the childe maketh anſwere. Made by the excellent Doctor and Paſtor in Chriſtes Churche, Iohn Caluin.
Ephe. II.
The doctrine of the Apoſtells and Prophetes is the fondation of Chriſtes Churche.
BY IOHN CRESPIN. M.D.LVI.
Of the Articles of faithe.
¶ The M niſter.
VVHAT is the principall and chiefe ende of mans life?The fyrst Sonday.
¶ The Childe.
To know God.wherunto man was createde and made.
¶ The miniſter.
What moueth the to ſay ſo?
¶ The childe.
Becauſe he hath created vsus, and placed vsus in this worlde, to ſet forth his glory in vsus. And it is good reaſon that we employ our whole life to the anauncement of hys glory, ſeing he is the originall, beginning, & fountayne therof.
¶ The miniſter.
What is then the principall and chiefe felicitie of man?
¶ The childe.
Euen the ſelf ſame, I meane to know God, The greateſt felicitie that man cā attayne to.and to hauehave hys glory ſhewed furth in vsus.
¶ The miniſter.
Why doſt thou call this, mans chiefe felicitie?
¶ The childe.
Becauſe that without it, our condicyon or ſtate, were more miſerable then the ſtate of brute beaſtes.
¶ The miniſter.
Hereby then we may euidently ſee, that there can no ſuche miſerye happen vntounto man, as not to lyue in the knowledge of God.
¶ The childe.
That is moſte certeyne.
¶ The miniſter.
But tel me, what is the true and right knowledge of God?
¶ The childe.
Whan a man ſo knoweth God, that he is in ful mind to honor him.
¶ The Miniſter.
Which is the way for a man to honor God a ryght?
¶ The childe.
It is to put our whole truſt & confidence in hym: to ſtudye to ſerue him, in obeying vntounto his wil & commaundementes: The right maner to worſhyp god, ſtādeth in foure pointes.to ſeke & cal vponupon him for help in our neceſſities, looking for ſaluacion & al good thinges at his hand. And finally to acknowlage both wyth heart and mouth, that he is the liuely fountayne of all goodneſſe, from whom onelyonly al benefites and good thynges doe come.
¶ The miniſter.
Wel than to the end that theſe thinges may be diſcuſſed in order, 2. Sondaye.& declared more at large, which is the firſt poynt?
¶ The child.
The firſt is, to put our whole confidence in God alone.
¶ The miniſter.
Howe may that thing be done?
¶ The childe.
We muſt firſt hauehave an aſſured knowledge, that as he is almighty, ſo he is all bountifull and parfitlie good.
The miniſter.
And is that ſufficient?The first point of honoring God.
¶ The childe.
No.
¶ The miniſter.
Shewe the reaſon.
¶ The childe.
For there is no worthines in vsus, why God ſhould eyther ſhew his power to helpe vsus: or vſe hys mercifull goodnes to ſaue vsus.
¶ The minister.
What is than further requyred?
¶ The childe.
This is requiſite more, that euerie one of vsus be fully aſſured in his conſcience, that he is beloued of God, & that he will be both his father & ſauiour.
¶ The miniſter.
Howe ſhall we be aſſured hereof?
¶ The childe.
By his owne woorde, wherin he vttereth moſte playnlye vntounto vsus, hys plentifull mercye in our ſauiour Chriſt, & geueth vsus vndoubted aſſurance of his louing mynd towardes vsus.
¶ The miniſter.
Well, The foundacion of our faith.then I perceiue that the very ground to come by a ſure confydence in God, is, to know him in our ſauiour Chriſt.
¶ The childe.
Yea truelye.
¶ The miniſter.
Then briefelye, what is the effecte and ſubſtaunce of thys knowledge of God in Chriſte?
¶ The childe.
It is conteyned in the confeſsion of the fayth, vſed of all Chriſten men, which is commonly called the Crede of the Apoſtles: bothe becauſe it is a compendyous and a briefe gatherynge of the articles of that faythe, whiche hathe bene alwayes continued in Chriſtes Churche: and alſo becauſe it was taken out of the pure doctrine of the Apoſtles.
¶ The miniſter.
Rehearſe the ſame.
¶ The childe.
I beleue in God the father almighty, The Crede of the apoſtles.maker of heauen and earth: And in Ieſu Chriſt hys onelyonly ſonne our Lorde: Who was conceyued by the holye Ghoſte, borne of the vyrgyn Marye: Suffered paſsion vnderunder Ponce Pylate, was crucifyed, dead, buried, and deſcēded into hell: He roſe agayne the thyrde daye from deathe: He aſcended into heauen, and ſytteth on the right hande of God the father almyghtye: From thenſe he wil come to iudge the quicke and the dead.
I beleue in the holye goſte: The holy Churche vniuerſall, the communion of Goddes electe: the forgeueneſſe of ſynnes: the ryſing agayne of the bodyes: and lyfe euerlaſtyng.
¶ The miniſter.
To the intent that this confeſsion maye be more particularely and playnely declared, 3. Sonday.in to how many partes ſhal we deuyde it?
¶ The childe.
In to foure principall partes.The Christian faith ſtandeth in four pointes
¶ The miniſter.
What be they?
¶ The childe.
The fyrſte concerneth God the father. The ſeconde parte is of the ſonne of God, our ſauiour Chriſte: wherein briefly alſo the whole ſtory of our redempcion is rehearſed. The thyrde is touchyng the holye goſte. The fourth cōcerneth the holy Churche, and Goddes free gyftes vntounto the ſame.
¶ The miniſter.
Seing there is but one God, what moueth thee to make rehearſal of God the father, God the ſonne, and God the holye goſt, as if ther were thre gods?
¶ The childe.
Becauſe that in the ſubſtance or nature of God wee hauehave to conſider the Father, As concerning the Trinitie.as the fountayne, beginning, and originall cauſe of al thinges: then ſecondarely, his ſonne, who is hys euerlaſtyng wyſedome: & thyrdly the holy ghoſte, who is his incō prehenſible vertue and puiſſaunte myght, which is extēded and ſpred vponupon all creatures: and yet neuertheles remaineth alwayes wholy in hymſelfe.
¶ The miniſter.
This is then the meanyng: that there is no inconuenience at al, to vnderſtand ſeuerally and apart, theſe three perſons in the ſubſtāce of God, who notwythſtandyng is one, and not therby deuyded.
¶ The childe.
It is euen ſo.
¶ The miniſter.
Make rehearſal nowe of the fyrſt parte of the Crede.
¶ The childe.
I beleue in God the father almighty, The firſt parte of the belief.maker of heauen and earth.
The miniſter.
Wherfore doeſt thou cal hym Father?
¶ The childe.
I call hym ſo, hauyng reſpect to Ieſu Chriſt, who is the euerlaſtyng worde begotten of God before all worldes, The ſathewithout begynning: who beyng afterwardes openly ſhewed vntounto the world, was euidentlye approuued and declared to be hys ſonne. Now ſeing God is oure Sauioure Chriſtes father, it foloweth neceſſarilye that he is alſo our father.
¶ The miniſter.
What meaneſt thou by that, thou calleſt hym Almightye?
¶ The childe.
In that I ſay he is Almightye, what is ment by this word almights.I meane not that he hath a power which he doth not exerciſe: but contrariwiſe, that al creatures be in his hād and vnderunder his gouernāce: that he ordereth and dyſpoſeth all thynges by hys vnſearcheable wiſedome and prouidence: that he ruleth the worlde as it pleaſeth him: and that continually he guydeth al thynges therin after hys own good pleaſure.
The miniſter.
So then by thy ſaying, The power of god is not ydle.the power of God is not ydle nor vnoccupied, but cōtinually exerciſed: ſo that nothyng is done, but by hym, or by his leaue and ordinaunce.
¶ The childe.
It is euen as you ſaye.
¶ The miniſter.
Wherfore is that clauſe added therunto, 4. SōdayeMaker of heauen and earth?
¶ The childe.
Becauſe he hath made himſelfe knowen vntounto vsus by his workes, it is neceſſary for vsus to ſeeke hym owt in thē. Pſal. 14. Roma. 1.For oure capacytye, and the reache of oure vnderſtanding is not ſufficiēte nor able to cōprehende his diuyne ſubſtaunce, but he hath made the world as a myrroure or glaſſe, A glaſſe wherin we maye ſee God.wherin we maye beholde his diuine maieſtie, in ſuche ſorte as it is expediente for vsus to knowe hym.
¶ The miniſter.
Doeſt thou not comprehende all creatures in theſe two wordes, heauen and earth?
¶ The childe.
Yes verely: & they may righte well be vnderſtanded in theſe two wordes, ſeynge that all thinges be eyther heauenlye, or earthlye.
¶ The miniſter.
And why calleſt thou God only by the name of creator or maker? ſeynge that to order thinges, and to conſerue them alwayes in their ſtate, is a thynge of muche more importaunce, then to hauehave for one tyme created them.
¶ The childe.
By thys worde Creator, it is not onelyonly meante that he dyd once create them, hauyng no farther regarde to them afterwardes: But we ought to vnderſtand, that as the worlde was made of him in the beginning, euen ſo nowe he doth cōſerue the ſame, & vpholdeth the ſtate of thinges, ſo that heauen and earth, Cōcerning the prouidence of God.with the reſte of the creatures, coulde not contynue in their eſtate, if his power did not preſerue them. Moreouer, ſeinge in this maner he dothe maintayne all thynges, holdynge them (as it were) in his hand: it muſt nedes folow, that he hath the rule & gouernance of all. Wherefore in that that he is creator of heauen & earth, it is he that by hys bountyfull goodneſſe, myghtye power, and hyghe wiſedome, doth conducte and guide the whole order of nature. It is he that ſendeth raine and drought, haile, tempeſtes, and fayre wether: he ſēdeth fertilite and barennes, dearth and plentie, health and ſycknes: & to be ſhorte, he hath all thynges at commaundement, to do hym ſeruice at his owne good pleaſure.
¶ The minister.
What ſaieſt thou as touching the deuels and wicked perſons, be they alſo ſubiecte to hym, and at hys commaundement?
¶ The childe.
Albeit that God dothe not guide them wyth his holy ſpirite, Concernyng deuylles.yet he doth brydell them in ſuch ſort that they be not able to ſtyrre or moue without his permiſsion and appointment: yea & moreouer, he doth compel them to execute his will & pleaſure, although it bee cleane agaynſt theyr intent & purpoſe.
¶ The miniſter.
To what purpoſe doth it ſerue thee to knowe this?
¶ The childe.
The knowledge hereof doeth wonderfully comforte vsus, for we might thinke our ſelues in a miſerable caſe, if the deuylles and the wycked had power to do any thynge contrary to Gods wil or appointment. And moreouer we could neuer be quiete in our cōſciences, yf we ſhuld think our ſelues to be in theyr daunger. The deuill hath no power but of God.But forſomuche as we know that God brydeleth them faſt, and chayneth them, as it were in a priſon, in ſuche wiſe that they can do nothing, but as he permitteth: we hauehave iuſte occaſion, not onelyonly to bee quiete in mind, but alſo to receyue moſt confortable ioye, ſince God hath promyſed to bee our protectour and defender.
¶ The minister.
Go to then, 5. Sonday. The ſecond parte of the beliefe.lett vsus come to the ſeconde parte of our beliefe.
¶ The childe.
And in Ieſu Chriſte his onelyonly ſonne, our Lorde.
¶ The miniſter.
What is bryeflye the effecte and ſubſtance of thys parte?
¶ The childe.
It is to acknowledge the ſonne of God to be our ſauiour: and to vnderſtand the meane wherby he hath redemed vsus from death, and purchaſed lyfe vntounto vsus.
¶ The miniſter.
What ſygnifyeth thys worde Ieſus, by whych thou nameſt hym?
¶ The childe
It is as muche to ſaye, as Sauyour: This word Ieſus. Matt. 1.and thys name was geuen vntounto him by the angell at Gods commandement.
¶ The minister.
What? is that of more eſtimacion, than if that name hadde bene geuen vntounto hym by men?
¶ The childe.
Yea a great deale: for ſince Goddes pleaſure was that he ſhoulde be ſo named, it geueth vsus certayne knowledge that he is our very ſauiour in dede.
¶ The miniſter.
What ſygnifyeth then thys woorde Chriſte, whiche foloweth after?This word Chriſte.
¶ The childe.
This word, Chriſte, doth expreſſe more effectually his office: and doth vsus to were that he was anointed of oure heauenlye father, to ſygnifye that he was ordeined to be a kynge, Prieſte, and Prophete.
¶ The miniſter.
How haſt thou the knowlege hereof?
¶ The childe.
By the ſcripture, whiche doth ſuffyciently teache vsus that anointynge dyd ſerue for theſe three offices, or dignities, the which be alſo attributed vntounto hym in many places of the ſcriptures.
¶ The miniſter.
But, what maner of oyle was it wherewith he was anointed?
¶ The childe.
It was no ſuch material oile, as we vſe, and as did ſerue in olde time, to the ordeininge or inſtitutiō of kynges, Prieſtes, and Prophetes: but a farre more excellent oyle, euen the grace of Gods holy ſpirite, wherof the aunciente anointing in the olde teſtamente was a fygure.
¶ The miniſter.
What maner of kyngdom is that wherof thou ſpeakeſt?
¶ The childe.
Thys kyngdome of Chriſte is not earthly, The kingdome of Chriſte.but ſpirituall, the ſubſtaunce wherof doeth conſiſt in Gods worde, and in his holy ſpirite, wherin is conteined both ryghteouſneſſe and lyfe euerlaſtynge.
¶ The miniſter.
And what is his Prieſthoode?
¶ The childe.
It is an offyce and auctorytie to preſente himſelfe before God, The priſthoode of Chriſte. Heb. 7.8.9 10.13.to obtayne grace & fauour for vsus: and to pacifye hys fathers wrath, by offering vp the moſt acceptable ſacryfyce of hym ſelfe vntounto him.
¶ The minister.
Why calleſt thou hym a Prophete?
¶ The childe.
Bycauſe that he came downe into the worlde, to brynge vntounto vsus the moſte worthy & ioyfull embaſsie or meſſage of God his father: to declare at large moſt euidently to the worlde his fathers wil, and to finiſhe all reuelations and Prophecyes.
wherein Christwar a Prophete Eſa. 7. Hebr. 1.¶ The minister.
Commeth there any profite vntounto thee by thoſe names and dignities of Chriſte?
¶ The childe.
Yea they altogether belonge to our comfort, and proffit. For Chriſt did receiue all theſe of hys father, to make vsus partakers therof, wherby we myghte euerye one receyue of hys fulneſſe.
¶ The miniſter.
Declare thys thyng vntounto me more at large.
¶ The childe.
He receiued the holy ghoſt in moſte full perfection, with all the giftes and graces of the ſame: to beſtowe them on vsus, and to diſtribute them vntounto euerye one of vsus in the meaſure and quantytye that God knoweth to be moſte mete and expediente for vsus: Chriſt is the fontayne of all goodnes.and ſo by this meanes wee drawe oute of hym, as if it were oute of a fountayne, all the ſpirituall gyftes that we hauehave.
¶ The miniſter.
To what vſe doth the kyngdom of Chriſt ſerue vsus?
¶ The childe.
To ſet vsus in libertie of conſcience, To what vſe the kyngdōe of Chriſt ſerueth vsus.to lyue godly and holily, that we beinge enriched with hys ſpirituall treaſures, and armed with his power, may be able to ouercome the deuyll, ſynne, fleſhe, & the worlde, whych bee eueryevery one pernycyous enemies vntounto our ſoules.
¶ The miniſter.
What profite hauehave we of his prieſthoode?
¶ The childe.
Firſt by this meanes he is our mediator to bring vsus into the fauour of God his father: The profyte of Christes prieſt hoode. Hebru. vii. viii. ix. x. xiii.and againe hereby wee hauehave a fre entrye to come in and ſhewe oure ſelues boldely before God: and to offre vp our ſelues with al that belongeth vntounto vsus, for a ſacrifice, and in thys poynt we are felowes after a ſorte of his prieſthood.
¶ The miniſter.
The vtilitye of his office in that he is a Prophete is yet behynde.
¶ The childe.
Since our lorde Ieſu hath receyued this office to become the maſter and teacher of hys flocke: the ende of this dignitie is, wherfore Chriſt was a prophete.to bring us to the righte knowledge of god, and of his trueth, ſo that wee myght become Gods houſhold ſcholers and of hys familye.
¶ The miniſter.
This is then it that a man may briefly gather of thy wordes: that theſe thre titles or names of Chriſt, do include thre ſundry offices, the which God hath geuen vntounto his ſonne, to the entent to beſtow the fruit, & profite of the ſame vponupon his elect.
¶ The childe.
Ye ſaye truely.
¶ The miniſter.
By what reaſon calleſt thou Chriſt the onelyonly ſonne of God, 7. Sonday.ſynce God doth name vsus alſo hys chyldren?
¶ The childe.
As touching that, that we are Gods children, we be not ſo borne, neither doth it come of our nature: but only by his fatherly adoption, & by grace, in that that God doeth voucheſafe to accepte vsus and take vsus for his children: now our Lord Ieſus beyng begotten of one very ſubſtance with his father, and beynge of the ſelfe ſame nature and god head, may euen of good ryght be called Gods onelye ſonne: for that there is none other that can clayme that tytle by naturall ryghte, but he alone.
¶ The miniſter.
This is then the meaning, that thys honour pertayneth peculiarelye vntounto hym alone, as vntounto whome it belongeth by courſe naturall, the whiche notwithſtandinge he hath by free gyft of hys goodnes communicated vntounto vsus, makyng vsus partakers thereof, in that we are becomen his own membres.
¶ The childe.
It is euen ſo: and therfore in reſpect of that his communicatyng and alyaunce with vsus, the ſcripture calleth Chriſte in an other place the fyrſte borne among many brethren.
¶ The miniſter.
What is the meanyng of that that foloweth?
¶ The childe.
It doth vsus to wete after what ſort the ſonne of God was annoynted of hys father, to becume our ſauior: that is to ſay, he tooke vponupon hym our freſh, & therin fulfilled al thinges neceſſarye for our redempcion, according as they be here rehearſed,
¶ The miniſter.
What meaneſt thou by theſe two clauſes: Conceyued by the holye Ghoſte, Borne of the virgin Mary?
¶ The childe.
The meanyng thereof is: Chriſt became very manne. Pſal. 32 Mat. 1. Luke. 1.that he was faſhioned in the bleſſed virgins wombe, takyng very ſubſtaunce and manhod of her own body, that he myght therby become the ſeede of Dauid, as the Prophetes hadde a longe tyme before ſygnyfyed: and yet notwithſtandyng all thys was wroughte by the ſecrete and merueilous power of the holye goſte, with out the company of man.
¶ The miniſter.
Was it then nedefull that he ſhoulde take vponupon hym oure very fleſhe?
¶ The childe.
Yea verely: Roma. 3for it was conuenient that mans tranſgreſsion, and his diſobedience agaynſte God, ſhoulde be purged lyke wiſe by the nature of man. 1. Timo. 2 Hebr. 4.And moreouer if Chriſte had not bene partaker of our very nature, he had not bene a meete mediatoure to make vsus at one, and to ioyne vsus together with God his father.
¶ The miniſter.
Than thys is thy ſaying: that it behoued that Chriſt ſhoulde become very man, to the ende he myghte execute the office of a ſauiour in our ſhape and perſone.
¶ The childe.
Yea verely: Chriſte hath perfourmed that which lacked in vsus.For we muſt borowe of him, all that which is lacking in our ſelues, for this our defaut cold not otherwiſe be recouered.
¶ The miniſter.
But for what cauſe was thys thyng wrought by gods holy ſpirite, and not rather by the company of man, according to the ordre of nature.
¶ The childe.
Becauſe the ſeede of manne is of it ſelfe all to gether corrupted with ſynne: it behooued that thys conception of Chriſt ſhould be wroughte by the power of the holy goſte, Chriſte was conceiued by the ſpirit of God.wherby our ſauiour might be preſerued from all corrupcyon of ſynne, and replenyſſhed with all maner of holynes.
¶ The miniſter.
So then by theſe ſayinges it is euidenly declared vntounto vsus: that he (whiche ſhould purifye and clenſe other from fylthe of ſynne) muſte be hymſelfe free and cleare from all ſpottes therof, and euen from his mothers wombe dedicated, & kept holy vntounto God in pureneſſe of nature, ſo that he may not be giltie of that corrupcyon where with the whole ſtocke of man is generally infected.
¶ The childe
That is the very meanyng of my woordes.
¶ The miniſter.
How cummeth it to paſſe that he is our Lorde?8. Sonday.
¶ The childe
Euen by the ordinance of God himſelfe: Chriſt is our lord.who alſo made hym our gouernor, to the ende that he myght execute hys fathers kyngdom both in heauen, and in earth, and that he myght be heade and ruler bothe of Aungelles and of goddes faythfull people.
¶ The miniſter.
Wherfore ſpeakeſt thou of his deathe, immediatlye after hys birth? & leaueſte out the whole ſtory of hys lyfe?
¶ The childe.
For becauſe there is nothyng mencioned or ſpoken of in our Cred: but that whiche peculiarelye belongeth to the pyth and ſubſtance of our redemption.
¶ The miniſter.
Why is it not ſayde playnely in one woorde, that he dyed: withoute anye ſpeakynge of Ponce Pilate, by whoſe iugement he ſuffered?
¶ The childe.
The mencion that is made of Ponce Pilate, was not onelye for this conſideracion to make the ſtorye of Chriſtes Paſsion to hauehave more euident aſſurance: but alſo to declare vntounto vsus, that his death hath taken a way our condemnacion.
¶ The miniſter.
How ſo?
¶ The childe.
Fyrſt he ſuffered deathe, to the ende to take a waye the payne that was due vntounto vsus, that we might be therby clearely delyuered from the ſame: Now for ſo muche as we were in faute and gyltie before gods iudgemente as wicked myſdoers: Chriſte was condemned to cleare vsus.Chriſt myndyng to take vponupon him our perſone, and to bayle vsus, by ſuſteyning all our miſerie: vouchſaued to ſhew hymſelfe before yearthly iudges, & to be condemned by the ſentence or iudgement of the ſame, that therby we myght be giltleſſe & cleare before the iudgemente ſeate of oure heauenlye iudge hys father.
¶ The miniſter.
Notwithſtanding, Pilate doth pronounce hym innocent, and ſo by that he doeth not condemne hym as woorthye of deathe.
Mat. 27. Luke. 23.¶ The childe.
Pilate dyd bothe the one and the other: Chriſte was cōdēned for vsusfirſt he was pronounced innocente & iuſt, by the iudges owne mouth, to ſygnifye that he ſuffered not for hys owne deſerte, but for our treſpaces. And yet withal, the ſame iudge dyd dyd geue ſolemnelye the ſentence of deathe agaynſt hym, to teſtifye and expreſſe that he is our true pledge & raunſome: Christ was our raunſonneas he who alſo hath taken vntounto hym oure condemnation to make vsus quite and to deliuer vsus from the ſame.
¶ The miniſter.
That is wel ſayd: for if he had bene a ſinner in deede, he had not bene meete to hauehave ſuffered death for the offences of other: and neuertheleſſe to the end that we myght be clearely quitte and delyuered by hys condemnacyon: Eſai. 53.it was neceſſary that he ſhould be taken and counted as a malefactoure or miſdoer.
¶ The childe.
I meane no other thynge.
¶ The miniſter.
Wher thou ſaiſt Chriſt ſuffred on the croſſe: was that kynde of deathe more auaylable and of more importaunce, than if he had bene otherwyſe put to deathe?
9. Sondaye.Chriſte toke vponupon hymſelfe the curſe due vntounto vsus, that we might be free.¶ The childe.
Yea verely: and touching that matter, Sainct Paule ſayeth that he was hanged on a tree, to the intente that he myghte take vponupon hym our curſe, Deu. 21. Gal. 3.and ſo dyſcharge vsus. for that kynde of deathe was accurſed of God.
¶ The miniſter.
What? is it not a greate reproche and dyſhonoure vntounto our Lorde Ieſu, to ſay that he was accurſed, and that before God?
¶ The childe.
No not a whit: for he through hys almyghtye power, by taking the curſe from vsus vntounto hymſelfe, did in ſuch ſort make it voyde and of none effecte, that he hymſelfe neuertheles continued ſtill ſo bleſſed, that he was able to fulfyll vsus alſo with hys bleſſynges.
¶ The miniſter.
Make an expoſiciō of that that foloweth.
¶ The childe.
In ſo muche as deathe was a curſſe or punyſhement appointed vntounto man for ſynne: Chriſt euen in ſufferinge death vainqueſhed deaththerfore our ſauiour Chriſt did ſuffer death and by ſuffering ouercame it. And to the entent alſo to make it the more certaynly knowen vntounto vsus, that his death was not a coloured or counterfaited thing: it pleaſed hym alſo to be buryed after the common maner of other menne.
¶ The minister
But it appeareth not that any profyte cummeth to vsus by thys that Chriſte hathe wonne the victory of death: ſeing that we (it not withſtanding) ceaſe not to dye,
¶ The childe.
That doth not hinder, The death of the faithfull. is a right paſſage to life euerlaſting.for the deathe of the faythfull is nowe nothing elles, but a readye paſſage to a better lyfe.
¶ The miniſter.
It foloweth then neceſſarily hereof: that we oughte in no wyſe to be afrayde of deathe, as though it were a dredefull thīg: but rather it behoueth vsus willingly to walke the trace of oure heade and capitayne Ieſu Chriſt, who hath walked and troden the ſame waye before vsus, not to the entente to leade vsus to our deſtruction, but to procure vsus an euerlaſtynge ſauegarde.
¶ The childe.
It is euen ſo.
¶ The miniſter.
What is the ſence of that clauſe whiche is putte to afterward, 10. Sonday.as touchyng his deſcendyng into hell?
¶ The childe
The ryghte meanynge therof is, The vnderſtā ding of this: Chriſte went down into hel.that Chriſt dyd not onelye ſuffre a naturall deathe, which is a departyng and goyng aſunder of the body and ſoule: but alſo that his ſoule was in woōderfull dyſtreſſe, beyng wofully preſſed, and enduring grieuous tormentes, and as it were hellyke paynes, Actes 2.which Sainct Peter calleth the ſorowes or pangues of deathe,
¶ The miniſter.
For what conſideration ſuſtained he thoſe paynes, and in what ſorte?
¶ The childe
Becawſe he preſented hymſelfe before God to be a ſacryfice ſatiſfactory, and to make amēdes in the behalfe of ſynners, it was mete that as he did beare the wayght and burthen of our ſynnes: ſo lykewyſe he ſhoulde feele this horryble anguyſhe, and greuous tormente of conſcience whiche ſynne bryngeth, beyng in caſe as if God had vtterlye forſaken hym and ben haynouſſy diſpleaſed agaynſte hym. And in verye deede, he was brought to ſuche extremytye of anguyſhe, Matt. 27. Mark. 15.that he was dryeuen to crye: my God my God, why haſte thou forſaken me?
¶ The miniſter
Why? was God then angry with him?
¶ The childe
Nay, how beit it was cōueniente that God ſhoulde punyſhe hym in ſuche ſorte, Eſa. 53. 1. Peter. 2.to veryfie ād performe the wordes of Eſay the Prophet, who ſaieth that he was beatē with the hāde of his father for our ſinnes ād that he dyd ſuffer the puniſhmente due to oure trangreſſyons.
¶ The miniſter
But howe coulde it be that he was in ſuche dreadefull anguyſhe, as though God hadde vtterly forſaken hym, ſeing he was God hymſelfe?
¶ The childe
We muſt vnderſtande, that he was in ſuch deſtreſſe onlye as touchīge his humanitye. And to the intente that he myghte feele theſe panges in hys manhoode, hys Godhead dyd in the meane tyme for a lytle ſpace kepe it ſelfe cloſe, as if it had bene hydd, that is to ſaye, it dyd not ſhewe nor vtter the mygh therof.
¶ The miniſter.
But how could thys be that Chriſte, who is the health of the world, could bee vnderunder ſuch condemnacion?
¶ The childe.
He was not ſo vnderunder it, that he ſhuld cōtynewe in the ſame. For he hath in ſuche wiſe felte theſe terrors whiche wee hauehave ſpoken of: that he was not ouercome of the ſame, but hath rather therby made battayll agaynſt the power of hell: to breake and deſtroye it.
¶ The minister.
Hereby then we ſee the difference betwene that anguiſh or vexacion of mynde whiche Chriſte dyd ſuffer: The difference betwene the anguiſhe of Chriſtes ſpirit and the conſcience of the wicked.and that whyche the impenytente ſynners dooe abyde, whome God doth punyſhe in hys terryble wrath: for that verye payne whiche Chriſte ſuſtained for a tyme, the wycked muſt endure continually: and that whych was vntounto Chriſt but a goade as it were, to prycke him: is vntounto the wycked in ſteade of a glaiue to wound them to death,
¶ The childe
Trueth it is: for oure ſauyoure Chriſte, notwithſtandynge theſe vexations, euē in the myddes of his tormētes, did not ceaſſe to put a ful truſt euermore in God: but the damned ſynners do diſpaire withoute al confydence in Goddes goodnes: yea they ſtomake agaynſte God, in ſo muche that they blaſpheme hys maieſtye.
¶ The miniſter.
Maye we nowe gather ſuffyciently of this that is ſayed, 11 Sonday.what fruite or profite cō meth to vsus by the death of Ieſus Chriſte?
¶ The childe
Yea very well: The profite ād vertue of Christes death stā deth in. iii. pointes.and fyrſte of all we ſee that it is a ſacryfice wherwith he hath fully aunſwared and ſatyſfyed hys fathers iudgement in our behalfe: and therby alſo he hath appaiſed Goddes wrath, whiche worthely hanged ouer vsus, & hath broughte vsus into his fauoure againe. Secōdlye that he ſhedde his bloud to purifie ād clenſe our ſoules from al maner of ſpottes: & fynally that he hath ſo cleane wyped awaye oure ſynnes through his precyous death, that God wil neuer hereafter hauehave remēbraunce of them to call vsus to any reckoninge: yea euenſo, that the obligation or hande wrytynge whiche was to be ſhewed forthe againſte vsus to oure cōdemnation, is nowe cleane cancelled, and vtterlye made voyde
¶ The miniſter
HaueHave we no other profite, beſydes this of his death?
¶ The childe.
Yes verely: that is if we be true membres of Chriſte, our olde man is crucyfyed, and our fleſhe is mortyfied, to the ende that no euyll luſtes or affections doe herafter beare rule in vsus.
¶ The miniſter.
Expound the article folowing.
¶ The childe.
He roſe the thirde daie frō death to lyfe, 1. Peter. 3.wherī he ſhewed that he had vaynquiſhed & gottē the victorie of death and ſynne. For through his reſurrection, he ſwalowed vp death, he broke aſōdre the chaines wherwith the deuill did holde vsus in captyuitie: & fynally he deſtroied all hys power and kyngdome.
¶ The minister.
Tell me how many wayes this reſurrection of Chriſte doeth profite vsus?
¶ The childe.
Thre maner of ways: the firſte, The benefyte and vertue of Chriſtes death standeth in. a… pointes.that we hauehave fully obtained to be ryghteous ther by. Secondly, that his riſinge frō death is a ſure gage and certaine aſſuraunce unto vsus that we ſhall ōce ryſe agayne into a lyfe without ende, and moſte glorious. Thyrdely, Rom. 4.6. 1. Cor. 15.that if we be in dede truely partakers of his reſurrection, we ryſe nowe in this preſent worlde in to a new kynde of lyfe, addicted wholy to ſerue God, and to leade an holye conuerſation agreable to his wil and pleaſure.
¶ The minister
Let vsus goe forwarde to the reſte.12. Sonday.
¶ The childe
He aſcended vp into heauen.
¶ The miniſter
Wente Chriſt vp into heauen in ſuche ſort, that he was no lōger abydinge in the yearth?
¶ The childe.
Yea, Chriſt aſcended into heauēfor whan he had performed whollye all thynges that were enioyned him by the commandement of his father, and had accōpliſhed all that was neceſſarie for our health, it was not nedefulle that he ſhoulde remayne any longer in the worlde.
¶ The miniſter.
What profyte hauehave wee by hys aſcenſion?
¶ The childe.
We receyue double profyte thereby: The Profytte of Chriſtes aſcenſion stādyth in two pointes.for ſince that our ſauyoure Chriſte is entred into heauen in our name: euen inlyke maner as he came downe from thēce for oure ſakes onelyonly: he hath thereby made an open entrye into the ſame place for vsus, geuynge us withal an aſſured knowledge, that the gate of heauen is nowe wyde open to receiue vsus, whych was before faſte ſhutte, through our ſynnes. The ſeconde profite is, that he ſytteth there preſente alwais in the ſyght of God the father to make interceſſyon for us, Rom. 6. Hebr. 7.and to be our aduocate to make anſwere for vsus.
¶ The miniſter
But is oure ſauioure Chriſt ſo gone out of the worlde, that he is no more here with vsus?
¶ The childe
No dowteles: Matt. 28.for he hymſelfe ſayeth the contrarye: that is, that he wyl be here preſente with vsus vntounto the worldes ende.
¶ The miniſter.
Is it meant of his bodely preſence, that he maketh promiſe ſo to cōtynue with vsus?
¶ The childe.
No verelye: Luke. 24. Actes 1.for it is a nother matter to ſpeake of hys body which was lyfte vp out of this worlde into heauen: and to ſpeake of hys godlye power whiche is ſpred abrode throughout the whole worlde.
¶ The minister.
Declare the meanīg of this ſentēce: He ſytteth on the ryghte hand of God the Father.
¶ The childe.
The vnderſtandyng of that is, Matt. 28.to ſignifye that he hath receyued into his handes the gouernance of heauen and yearth, whereby he is kynge and ruler ouer al thynges.
¶ The miniſter.
What ſignifieth this worde, ryghthande, and the ſyttyng on the ryghthande, whereof mention is here made?
¶ The childe.
It is a ſimilitude, To ſit on the rith hande of God.or a maner of ſpeache borowed of earthly Princes, whiche are wonte to place on their right ſide, ſuche as they ſubſtitute nexte vnderunder them to ſee to the execution of lawes and to ſupplye their roume and offyce in their ſteade.
¶ The miniſter
Then thou meaneſt nothing els therby, Ephe. 1.but that whiche S. Paule ſpeaketh to the Epheſians: that he was conſtitute and appointed head of the Churche, ſet in authoritie aboue all powers, Philip. 2.and that he hath receiued a name or dignitie paſſynge all other.
¶ The childe.
My meanynge is none other.
¶ The miniſter.
Goe forwarde to the reſidue.13. Sonday.
¶ The childe.
From thence he wil come to iudge the quycke ād the dead: that is to ſaye, he will come doune from heauē, and ſhewe himſelfe viſibly once agayne in iudgement, Actes 1.euen in that ſhape, wherin he was ſeen to aſcend.
¶ The miniſter.
Seynge the iudgemente of God ſhalbe in the ende of the worlde, how maye that be whych thou ſaieſt, ſome ſhalbe a lyue, and other ſome ſhalbe dead: namely ſince alſo it is a thing moſt certainly oppointed vntounto all men, Hebr. 9.to dye once?
¶ The childe.
S. Paule maketh anſwer to this queſtiō himſelfe, ſaying, that they which at that time ſhalbe lefte on liue, 1. Cor. 15. 1. Theſ. 4.ſhalbe ſodainly chāged in a momēt of time: to the end that their corruptible nature maye be altered and that they may receiue a newe body whiche ſhalbe no more ſubiect to corruption.
¶ The miniſter.
Thy meaninge is then that this alteratiō or change ſhalbe vntounto them in ſteade of a death, in ſomuche as it ſhal do a way & abolyſhe their former nature, and make them ryſe againe in a newe & more glorious ſtate
¶ The childe
It is euen ſo.
¶ The miniſter.
Doe we receyue any comfort by this that our ſauiour Chriſt will come once to iudge the worlde?
¶ The childe
Yea verely, and that a ſynguler great comforte: forwe are taught certeynly, that hys commyng at that tyme ſhalbe onelyonly for our ſaluation.
¶ The miniſter.
Wel then there is no cauſe why we ſhoulde be afrayde of the day of iudgement, or wherfore we ſhoulde lothe the cummyng thereof.
¶ The childe.
No truely: Chriſte ſhal both Iudge vsus and aunſwer for vsus.forſomuch as we ſhall appeare before no other iudge but him, who is our aduocate and hath taken vponupon hym to defende our cawſe.
¶ The minister.
Let vsus nowe come to the third parte.14. Sondaye.
¶ The childe
That part cōcerneth our fayth & confidence in the holy goſte.The third parte of the crede.
¶ The miniſter.
And to what purpoſe doth it ſerue vsus?
¶ The childe.
It doth vsus to vnderſtād, Of the holy goſt and his giftes.that euen as God hath firſt redemed vsus, & geuen euerlaſting health vntounto vsus in Ieſu Chriſt, euē ſo it pleaſed hym to make vsus partakers of theſe his graces ād benefites through his holy ſpirite.
¶ The miniſter.
How ſo?
¶ The childe.
In lyke maner as the bloud of Chriſte is the onelye thyng that pourgeth oure ſoules: 1. Peter. 1.euē ſo the holy ghoſt muſt ſprinkle ād moyſten our cōſciences with the ſame to make them pure and cleane.
¶ The miniſter.
Yet this needeth a more euident declaration.
¶ The childe.
It is no more to ſaye, but that the holye ſpirite of God dwellyng in our heartes, doth make vsus feele the vertue, and goodnes of our Lord Ieſus: Rom. 5.for it is he that doth open the eyes of our hearte to beholde gods benefites towardes vsus: he doeth ſeale and imprint his aboundante graces in our ſoules: and this ſpirite doeth alſo regenerate vsus, and make vsus new creatures, in ſuch ſort, Ephe. 1.that by his meanes we receiue to our moſt cōfort, al thoſe giftes and benefites which be offered vntounto vsus ſo plentifully in Chriſt our ſauiour.
¶ The miniſter
What foloweth now next?15. Sonday.
¶ The childe.
The fourth part of our beliefe, The fowerth part which is of the churche.where it is ſayde: I beleue that there is a Catholique or uniuerſal churche.
¶ The miniſter
What is this Churche?
¶ The childe
It is the felowſhip or congregation of them that belieue, what the church is.whom God hathe ordeyned and choſen unto life euerlaſting.
¶ The miniſter.
Is it neceſſary that we beleue this artiticle?
¶ The childe
Yea it is a thyng very neceſſarye, onleſſe we mynd to make Chriſtes death vtterlye voyde and of none effect, and to make all thoſe thīges ſuperfluous ād to no purpoſe, whiche we hauehave rehearſed alreadye: for the church is the verye fruite that proceadeth of all Chriſtes dooinges.
¶ The miniſter,
This is thā thy ſayīg that all which hither to hath bene declared, For what purpoſe Chriſte ſuffered deathedoth touche the cauſe, ād grownde of our ſaluatiō, inſomuche as God hath receiued vsus into his fauoure, by the meanes of our ſauiour Ieſus Chriſt: & hath ſtabliſhed this grace in vsus through his holy ſpirite. But nowe the effect that cūmeth of all this, is declared vntounto vsus, to geue the more euidēt aſſurance therof.
¶ The childe.
It is euen ſo as you ſay.
¶ The minister.
What meaneſt thou by ſaying The holy churche?
¶ The childe.
I call the Churche holy in this ſence, becauſe that thoſe whō God hathe choſen, he iuſtifieth & renueth vntounto holynes ād innocēcy of lyfe, to make his glory to ſhyne in thē. Ephe, 5.And alſo oure ſauiour Chriſte hath ſāctified his churche, which he redemede, to the ende it myght be glorious and without ſpot.
¶ The miniſter
What meaneth this worde, Catholique or vniuerſall?
¶ The childe
It ſerueth to put vsus in remēbrāce, The meaning of this word catholique. Ephe. 4. 1. Cor. 12.that as there is but one head of the righte beleuers, euē ſo it behoueth thē to be knit together in one bodye: ī ſuch ſorte that there be not diuers churches, but one churche alonely diſpſed thorowout the whole worlde.
¶ The miniſter.
Declare as touchīg the communiō of ſainctes.
¶ The childe.
That clauſe is putte to, The communiō of the faithfullfor a more playne declaration or ſetting furth of the vnitie and coupling together of the membres of Chriſtes church. Moreouer it doth vsus to vnderſtand, that al the benefites that Chriſte hath geuē, and all the good that he hathe done for his church, belongeth to the profite and ſaluacion of euerye faithfull perſonne, for ſo much as they hauehave all a common partaking together.
¶ The miniſter.
But where thou nameſt the churche holye:16. Sonday. is the holineſſe therof now alreadi vpright and perfecte?
¶ The childe.
No verely, for it is in contynuall battayll ſo longe as we are in this world and laboreth alwaye vnderunder imperfectiō ād infirmities which ſhal neuer be cleane taken a way, vntill we be al together coupled to our head Ieſu Chriſt, by whome we are perfitly ſanctified, and made holy.
¶ The miniſter.
Is there no other way to knowe this church but by beliefe or faithe?
¶ The childe.
Yes verely, there is a church or cōpanye of Goddes people which may be ſene to the eye, forſomuch as God hath geuē outwarde tokens and Sacramētes by the whiche we may knowe the ſame. But here in this place mēciō is made onelyonly of the peculiar and choſen cōpani of Goddes childrē whō whom he hath choſen to euerlaſting lyfe: the whiche feloweſhyppe cannot be perfectely diſcerned here by our ſences nor by outward tokens.
¶ The miniſter
What is there more?
¶ The childe.
I beleue the remiſſion of our ſynnes.
¶ The minister
What is the ryghte or proper ſignification of thys woord,Touchinge the forgiues of ſinnes. Remiſſyon?
¶ The childe.
It ſignifyeth properlye that God doeth freelye forgeue al the ſinnes of them whiche beleue in hym, in ſuche ſorte, that they ſhall neuer be called to any accounte: neyther ſhall they make anye aunſwere before Goddes iuſtice ſeate, therby to receyue any puniſhement.
¶ The miniſter.
It is eaſy than to be gathered of this, that we doe not merite or deſerue by any ſatiſfaction or amendes that we can make, that God ſhoulde pardon our ſynnes.
¶ The minister.
Ye ſay true: for oure ſauiour Chriſt hath made the full payment himſelf, and hath ſuſtayned the payne due vntounto the ſame: for we of our parte, be not able to make anie maner of recōpence, but we are drieuē to ſeeke vponupon God, that of his mere liberalitie, we may obtayne this benefyt frely.
¶ The miniſter.
Wherefore doeſt thou make mencion of remiſſyon immediatelye after that thou haſt ſpoken of the churche?
¶ The childe.
Becauſe that no manne can receyue forgeuenes of his ſinnes vnles he be incorporated, Ther is no remiſsion of ſynnes without the body of the churche:and ioyned in the felowſhyp of Goddes people, and ſo continue in the vnitie & common partakynge of Chriſtes benefites, with the ſame hys bodye euen to thende, lyke a true membre of hys Churche.
¶ The miniſter.
By thys ſaying than, without the churche ther is nothing but hel, death, and damnacion.
¶ The childe.
That is moſt certayne: for all ſuch as do deuide & diſſeuer them ſelues from the body of Chriſte, to the intente to make a ſect and breake the vnitie therof, are vtterly deſtitute of al hope to enioy euerlaſting lyfe, whiles they kepe themſelues ſo diuided and a parte.
¶ The miniſter.
What foloweth more.The 17 Sōday
¶ The childe
The ryſyng agayne of the body, Of oure reſurrection.and lyfe euerlaſting.
¶ The miniſter.
Whereto ſerueth thys article in our beliefe?
¶ The childe.
It doeth vsus to vnderſtande, that our ioye and felicitie conſyſteth not in anye thynge vponupon earthe: the which knowledge maye ſerue vsus for two neceſſary purpoſes: The firſte it ſerueth to teache vsus to paſſe through this tranſitory world, as if it were through a ſtrange countreye, ſettyng litle by the thynges of thys worlde, and not ſettyng oure affect you on thynges of ſo vnſtable continuaunce. Then ſecondarily it putteth vsus in coūfort, that although as yet we hauehave no full taſte or enioying of the felicitie which our Lord god hathe freelye prepared for vsus in our ſauiour Chriſt, that yet we oughte not for that to dyſcourage our ſelues, but paciently to wayte for hym vntounto the tyme that he ſhall appere.
¶ The miniſter.
What ſhalbe the maner of our reſurrection?
¶ The childe.
Al they which be dead before that tyme ſhal then take theyr own bodyes agayn vntounto them: 1. Cor. 15.howbeit they ſhalbe of a nother ſorte or faſhion: that is to we…e, they ſhalbe no more ſubiecte, to death or corrupcion: and yet notwithſtanding they ſhalbe of the ſelfe ſame nature and ſubſtaunce as before. And ſuche as ſhal then remayne alyue, God wyll rayſe them vp maruelouſly and ſodainely chaunge theyr bodyes, in the twinklinge of an eye, (as we hauehave ſayd before.)
¶ The miniſter.
Shall not the wycked be aſwell partakers of thys reſurrection, as the faythfull?
¶ The childe.
Yes verely, but they ſhal be in condycion or ſtate farre vnlyke: Ihon. 5. Matt. 25.for the one (that is to wete) the faythfull, ſhall ryſe agayne to euerlaſtynge ioye and felycitye, & the other to euerlaſting death, and damnacion.
¶ The miniſter.
Wherfore then is there not aſwell mencion made of hell, and death euerlaſtynge, as of heauen and lyfe that endureth for euer?
¶ The childe
Bycauſe the Crede is a bryefe ſumme of oure faith conteinynge in as fewe woordes as can be, that, that belongeth peculyerly to comfort the conſciences of Goddes faythfull: therfore Gods benefytes whiche he freely beſtoweth vponupon hys people be reherſed alonely, without any mencyon of the wycked, who are cleane ſhute oute of hys kyngdome.
¶ The miniſter.
Since we hauehave the very foundacion & grounde wher vponupon our fayth is builded, 18. Sonday.we maye wel gather hereof that this is the very ryghte fayth.
¶ The childe.
Yea verely: what a thynge liuely faith is,that is to ſaye, it is a ſure perſwaſion and a ſtedfaſte knowledge of Gods tender louelove to wardes vsus, accordynge as he hath playnlye vttered in his ghoſpell, that he wylbe both a father, and a ſauyoure vntounto vsus through the meanes of oure Lorde Ieſu Chriſte.
¶ The miniſter.
Is this fayth a thyng ſtandynge in oure power, eyther is it a free gyfte that God geueth at hys pleaſure?
¶ The childe.
The ſcrypture teacheth vsus that it is aſpeciall gyft of the holy goſt, and very experience doeth alſo confirme the ſame.
¶ The miniſter.
And why ſo?
¶ The childe.
For the feblenes of oure wyttes is ſuche, that we can by no meanes attayne vntounto the vnderſtandynge of Gods wyſedome and the ſecretes of his ſpirite, the which thynges be opened and made knowen vntounto vsus by faythe: and oure heartes are naturally inclyned to a certayne diſtruſte, or at leſt a vaine truſt either in oure ſelues, The holy goſt doth lyghten our mindes.or in other creatures: but what tyme Gods ſpirite hath lyghtened our heartes, and made vsus able to vnderſtāde Gods wyll (the whiche thyng we can not attaine other wiſe) thā doth he arme vsus alſo with a ſtedfaſte cō fydence in hys goodnes, ſealinge (as it were) and impryntyng the promiſes of euerlaſtynge healthe in our heartes,
¶ The miniſter.
What profyte commeth to vsus through this faith whan we hauehave it?
¶ The childe.
It doeth iuſtifie vsus, before God, This faith maketh vsus ſure of our righteouſnes.and maketh vsus enherytours of euerlaſtynge lyfe.
¶ The miniſter.
Why? thē is not a man iuſtyfyed through good workes, if he lyue holylye, and in the obedience of Goddes wyll?
¶ The childe.
If any manne were to be founde ſo perfecte, as to leade his life vprightly before God, ſuche a one myghte worthelye be called a ryghteous manne: but forſomuche as we euerye one, maye iuſtlie counte our ſelues wretched ſinners in the ſyght of God: we are of neceſſytye dryuen, to ſeeke elles where for a worthynes to make anſwere for vsus to Gods iudgemente.
¶ The miniſter.
But, 19 Sonday.be all our workes ſo diſproued, that they can meryte nothyng at all for vsus before God?
¶ The childe
Fyrſt, al ſuche workes as we do of our ſelues, Al mans woorkes be damnable vntill they be regenerate through godes ſprite.by the inclination of our owne nature, are vtterly corrupte. Wherof it foloweth neceſſarily, that they can not pleaſe god, but rather do prouoke hys wrath, and he condemneth them eueryevery one.
¶ The miniſter.
Thys is then thy ſayinge: that vntounto the tyme that God hath of his fauourable goodnes receyued vsus to mercy, Mat. 7we can doe no maner of thynge but ſynne: euen as an euell tree can brynge forth no fruite but that that is euyll.
¶ The childe.
It is euen ſo: for although oure woorkes make a fayre ſhewe outwardely to mannes ſyghte: yet withoute doubte they are wycked in Goddes ſyght, forſomuch as the heart is naughte, and vngracious, vntounto the whyche God chiefly hath reſpecte.
¶ The miniſter.
Hereby then thou doeſt conclude that it lyeth not in oure power, to preuente God with our merytes: and ſo to prouoke him to louelove vsus, but muche rather contrarywyſe, we therby do ſtyrre him to be more and more angry againſt vsus.
¶ The childe.
Yea ſurelye: and therfore I ſaye, that without any maner conſyderacion of oure owne workes, he doth accept and receyue vsus into hys fauoure, of hys mere lyberall goodnes, & bountyful mercy, Titu…. 3through the merites of our ſauiour Chriſt, accountyng hys righteouſnes to be ours, and for hys ſake, ſo forgettynge oure fautes, that he wyl lay them no more to oure charge.
¶ The miniſter.
What meaneſt thou then that a man is iuſtyfied by his fayth?
¶ The childe,
Iuſtification or righteouſnes is attributed vntounto faythe, for ſomuche as through beleuing (that is) receiuynge with an aſſurance of the heart, the promyſes of the ghoſpell, we enter into poſſeſſyon of thys ryghteouſnes.
¶ The miniſter.
Thys is bryfely thy meanynge, that euen as God doth preſente and offre thys ryghteouſnes freelye vntounto vsus in hys goſpell, euen ſo the onelyonly meane or way to receiue that excellente gyfte of GOD, is faythe.
¶ The childe.
Yea forſoth.
¶ The miniſter.
wel then, 20. Sonday.after that god hath once receyued vsus into hys fauour, be not the workes which we doe through his grace, of fayth, and by the vertue of his ſpirite, acceprable vntounto him?
¶ The childe.
Yeas verely, The good workes whiche procede onelyonly of faythe.becauſe he doth of his free goodnes, ſo accepte them and take them: and not bycauſe theyr worthines doth deſerue ſo to be eſtemed.
¶ The miniſter.
How is it that they be not worthy of themſelues to be accepted ſince they be workes procedvnge of the holy ghoſt?
¶ The childe.
Forſomuch as we cary alway ſome infirmitie of the fleſhe about vsus, which wyl hauehave a ſtroke and a doing in al our workes, wherby they are defyled.
¶ The miniſter.
By what meanes then are they made acceptable vntounto God?
¶ The childe.
By the meanes of faith: The way to do good workes to goddes pleſurefor through fayth, a man is well aſſured in his conſcience, that God wyll not looke narowly vponupon hys workes, nor trie them by the ſharpe rygoure of hys iuſtyce: but that he wyl rather hyde the vnperfytnes & the vncleane ſpottes that be in them, with the vndefyled purenes of our ſauiour Chriſt, and ſo accoumpt them as perfecte.
¶ The miniſter.
May we ſaye then that a Chriſtian manne is iuſtifyed by his workes, after that God hath called hym, or that he doeth meryte through them Gods fauour to the procurement of lyfe euerlaſtyng?
¶ The childe.
No verely: Pſal. 143.but contrarywyſe it is ſayd, that no manne lyuing ſhalbe iuſtified in Gods ſyght: and therefore it is oure dutie to praie that he do not enter into iudgemente with vsus, or cal vsus to a coumpte.
¶ The miniſter.
Thou meaneſte not hereby that the good dedes of faythfull menne are to no purpoſe and vnprofytable?
¶ The childe.
I meane nothing leſſe: for god promyſeth to rewarde them largely, both in this worlde & in the life to come. And yet thys notwithſtandyng, thoſe rewardes of God be not geuē for the worthy deſertes of oure dedes, but onelyonly becauſe it pleaſeth GOD of his goodnes to louelove vsus freely, & ſo to couer and forget our fautes, that he wil neuer cal them any more to remē braunce.
¶ The miniſter.
May we perſwade our ſelues that we are iuſte without good woorkes, A right faythe is neuer ydle.& without the diligente applying of oure ſelues to walke in al Goddes holy commaundementes?
¶ The childe.
That is not poſſyble: for to beleue in Chriſt is as much to ſay, what it is to be leue in Chriſt.as to receiue Chriſt in ſuch ſort & with ſuch properties, as he doth geue himſelfe vntounto vsus: now this is an euident thing, that Chriſt doth not only promes to deliuer vsus from death, & to reſtore vntounto vsus the louing fauour of god his father thorow the onelyonly merites of his innocency: But alſo he promiſeth to make vsus newe creatures, by his holy ſpirite, to the ende that we ſhould leade a holy conuerſacion in al good workes.
¶ The miniſter.
Then I ſee, that it is ſo farre from the offyce or workyng of faythe to make men deſpyſers of good deedes, or negligent to lyue godly: that it is the very roote or lyuelye fountayne, whereout all good woorkes doeſprynge.
¶ The childe.
Ye ſaye as the trueth is, The effecte of the goſpell is fayth & repentance.and for thys cauſe the doctryne of the goſpell doeth conſyſte in theſe two poyntes: faith and repentaunce.
¶ The miniſter.
And what maner of thynge, 21. Sonday.is Repentaunce?
¶ The childe.
It is and earneſte dyſpleaſure to wardewhat repentā ce is. ſynne, and therwith al a feruente deſyre or longyng for godlines, proceadyng of the feare of God: and inducing vsus to the mortifying of our carnall affectyons, inclining vsus altogether to the guiding and gouernaunce of the holy goſt, to ſerue God vnfeynedly.
¶ The miniſter.
Thys then whiche we hauehave touched, is the ſecond poynt of a chriſten mans lyfe which ſtandeth in ſeruyng of God.
¶ The childe.
Yea verely: wherein the right ſeruinge of god ſtādyth.and we hauehave ſayd alſo that the very ryghte and alowable ſeruyce of God, doeth conſyſt in ſubmyttyng our ſelues humbly vntounto hym, ſtudying earneſtly to doe according to hys wil.
¶ The miniſter.
Wherfore ſtandeth gods ſeruice herin onelyonly?
¶ The childe.
Becauſe he wil not be ſerued or wurſhipped after our fantaſy and imaginacion, but after his own good pleaſure.
¶ The miniſter.
What rules or ordinaunces hath he preſcrybed vntounto vsus to leade our lyfe by?
¶ The childe.
His lawe.
¶ The miniſter.
What thynges dothe yt conteyne?
¶ The childe.
It is deuided into .ii. partes, The law hath two partes.where of the firſt doth containe foure commaundementes, the ſeconde contayneth .vi. ſo that there be .x. in the whole.
¶ The miniſter.
Who hath made this diuiſion therof?
¶ The childe.
God hymſelfe: Exod. 32.34 Deu. 4.12who alſo gaue it written in two tables vntounto Moiſes ſaying, that the whole was reduced into ten ſentences.
¶ The miniſter.
What is the matter of ſubſtaunce of the firſt table?
¶ The childe.
It toucheth the due maner of woorſhyppyng God.The effecte of the firſt table.
¶ The miniſter.
What is contayned in the ſeconde table?
¶ The childe.
It ſheweth vsus in what maner we ought to behaue our ſelues towards our neghboures,The effect of the ſecōd table and what duetye we owe vntounto them.
¶ The miniſter.
Rehearſe the fyrſte commaundement.22. Sonday.
¶ The childe.
HEarkē, The firſt cōmaundement. Exod. 20 Deu. 5ād take heede Iſraell: I am the lorde thy God, whiche hath broght thee furth of the land of Egypt, out of the houſe of bondage. Thou ſhalt hauehave none other God before my face.
¶ The miniſter.
Declare the meanyng hereof.
¶ The childe.
It is a preface to begynne withal, or an introduction to the whole law: for he doth chalenge here vntounto himſelf, firſt autoritie to commaund, naming hymſelfe euerlaſting, & the creator of the world: and agayne after he calleth himſelfe oure God, wherby he moueth our heartes to hauehave in reuerence, & to eſteme highly hys doctrine: for if that he be our ſauior, it is good reaſon that we be alſo hys louing ſubiectes, and obedient people.
¶ The miniſter.
But that whiche foloweth after, what ſignifieth the deliurance out of Egypte.touching the deliueraunce from the miſerable bondage of Egipt: is it not referred pecularely to the people of Iſrael?
¶ The childe.
Yes verely, as cōcerning the deliuerāce from bodely bondage: howbeit it belongeth alſo generallye vntounto vsus all with out excepciō, in ſo much as he hath delyuered oure ſoules from the ſpirituall captiuitie of ſynne, and from the tirāny of the deuyll and hys kyngedome, whereof the bōdage of Egipt was but a figure.
¶ The miniſter.
Why doeth he make mencion of thys in the very beginning of hys lawe?
¶ The childe,
It is done to put vsus in remembraunce, how greatly we are bound to ſhewe vntounto hym al obedience in performyng of his will: and to ſygnifye vntounto vsus what ingratitude and vnkindnes it is to do the cōtrary.
¶ The miniſter.
And what is briefly the effecte of that he requyreth of vsus, in thys fyrſt cōmaūdemēt?
¶ The childe.
He enioyneth vsus to reſerue vntounto hym onelyonly the honor due vntounto hym: The ſumme of the first cōmaundement.and that in no wyſe we alienate or put it from him, geuing the ſame vntounto any other.
¶ The miniſter.
What is the honour due vntounto hym alone?
¶ The childe.
To worſhip hym, The honor that is due to god alone.to put our whole truſt in hym, to call vpō hymād ſuch other like, which be attributed peculiarly and onelyonly vntounto his maieſtye.
¶ The miniſter.
Wherfore is that clauſe putte to: before my face?
¶ The childe.
Forſomuch as he ſeeth & knoweth al thinges, & iudgeth the ſecret thoghtes of mens heartes: he ſignifieth vntounto vsus, that he doth not account it ſufficient if we make a countenaunce or beare a faire ſhew before mē, but that his wil is that alſo in very dede, euen from the bottom of our heart, with feruent affection, we do take him for our only God.
¶ The miniſter.
Rehearſe the ſeconde commaundement.23. Sonday.
¶ The childe.
Se thou make thee no grauen image, The ſeconde cō maundemente touching Images and the worſhiping of them.neither any ſimilitude of any thing, eyther in heauen aboue, either in the earth beneath, or in the waters which be beneth the earth: thou ſhalt do no honor vntounto them nor wurſhip them.
¶ The miniſter.
Doth he vtterlye forbydde the makyng of any images?
¶ The childe.
No: but he doth forbid expreſly eyther to make anye image thereby to repreſente or figure god: either to make any image to wurſhyppe yt.
¶ The miniſter.
Wherefore are we forbydden to make anie figure or image of God?
¶ The childe.
Becauſe there is no ſimilitude nor compariſon betwene hī that is an euerlaſting ſpirite, Deu. 4. Eſa. 41. Rom. 6. Actes 17.not able to be conceiued of the mind, nor poſſible to be ſeene with eies, and a material body mortal and apte to putrifye, which we may both feele & ſee.
¶ The miniſter.
Thy mīde is then, that he doth great dyſhonor to Gods maieſtie, that goth about to repreſent or figure him in ſuch ſort.
¶ The childe.
Yea verely.
¶ The miniſter.
What maner of adoracion is here inhibited?
¶ The childe.
We are forbydden here to come before any image to make our prayers, or to bowe oure knee before it,Of honor forbyddē to images. or to make any other ſemblant or token of reuerence: as though God were more preſent there, or ſhewed furth hys power vntounto vsus more in that place, than els where.
¶ The miniſter.
This is not then to be taken as though al keruyng or painting of Images were vtterlye prohibited: but alonly to make any image to doe God ſeruice therwith or therby to wurſhip him in viſible thinges: In what ſort images are forbydden.eyther finallye to make anye Image, wherby the ſimple may take occaſion to abuſe it vntounto any kind of ſuperſtition or idolatry: all ſuche are vtterly forbydden.
¶ The childe.
It is euen ſo.
¶ The minister.
For what purpoſe principally was this commaundemente geuen?
¶ The childe.
In lyke maner as in the firſte commaundement, God ſheweth himſelfe to be alone the verye ſame, vntounto whom all honor doth belong: euen ſo now in this ſeconde cōmaundement he goeth about to withdrawe vsus frō all ſuperſtitious kind of wurſhipping, proceding of our carnal imagitions.
¶ The miniſter.
Reharſe that that foloweth this commaundement.24. Sonday.
¶ The childe.
He ioyneth vntounto it a threatning ſaying: I am the eternal, your God, almightie, Iealous, and puniſhing the wickednes of the fathers in their children, vntounto the third ād fowerth generatiō of ſuch as dooe hateme.
¶ The miniſter
Wherfore doth he make mencion there of his myght?
¶ The childe.
To put vsus in remembraunce that he is of ſufficient ablenes to vpholde, maintayn and defende hys honour.
¶ The miniſter
What meaneth he by ſpeaking of iealouſy.
¶ The childe.
He doth vsus to were, that he can not abyde a companion with him, for euen as he hath of his vnſpeakable goodnes, frely geuen hymſelfe vntounto vsus: in lyke maner alſo he chalengeth as duetye of our behalfe, that we become altogether hys ſeruaūtes, wholy addycte and geuen to pleaſe hym: and thys is the ſpirituall chaſtitie whiche he looketh for of our ſoules, that they be dedicated vntounto hym, ād kept holy for him And contrarywyſe, Thouching ſpiritual whordō.it is a very ſpirituall whoredome, if our mindes be alyenated, or anye whitte withdrawen from hym, to any kynde of Idolatry, or ſuperſticion.
¶ The minister
How ought this to be taken, that he puniſheth the trāſgreſſyōs of the fathers in theyr children.
¶ The childe
To pearce our hartes more depely, with the terror of hys wrathe, who doth not onelyonly threaten to puniſhe the offenders, but alſo their feede after theym.
¶ The miniſter
What? is not this contrarie vntounto the ryghteuouſnes of God, to puniſhe the one for the others faute?
¶ The childe.
If we dooe waye and cōſider aryghte, How God puniſheth the fathers wickednes in the childe.the ſtate wherunto the whole nature of manne is broughte by the fall of Adā, it maye be thought ſuperfluous and more then nedeth to moue this doubte: for we are euerye one of vsus borne vnderunder the curſe of God, ād the childrē of hys wrathe, ſo that we can not finde faute with God when he letteth vsus alone and ſuffereth vsus ſtyll to contynue ſuche as we are of nature. Nowe as it is a ſure tokē of gods tender affectiō & fauore towardes his ſeruauntes, when he doth alſo enriche theyr children with his manyfolde bleſſynges: ſo likewyſe it is a moſt dreadfull token of Gods vengeance towardes the wycked, when he ſuffereth theyr ofſpringe to contynewe in their curſed ſtate.
¶ The minister.
What ſayeth he more beſydes this?
¶ The childe
To the ende he myght ſtyrre vsus alſo with tender louelove he ſaith moreouer that he ſheweth foorth his aboundaunte mercy vntounto the thowſand diſcent of ſuche as louelove hym & kepe his commaundementes.
¶ The miniſter.
Doeth he meane therby, that the obedyence and holye conuerſacion of a faithfull man ſhalbe ſuffyciente to ſaue his poſterytie, althouge it be naughte and wicked?
¶ The childe.
Not ſo but the meaninge therof is, How God ſheweth mercye to a thowſand generacions.that he wyll in ſuche ſort ſhewe forth his beneficial goodnes towardes the faithful, that for the fauour he beareth vntounto them, he will alſo be knowen vntounto their childrē to be their God, not onelyonly mīdyng to proſpere thē here in thynges of thys worlde, but to ſaynctifie them alſo with the giftes of his ſpirite, wherby they maye become ſeruiſable and ready to pleaſe him.
¶ The miniſter.
But this is not altogether a generall rule, that the children of the wicked be accurſed: and contrarywyſe faithfull mens children bleſſed.
¶ The childe
No: Rom. 6.for our Lorde doth reſerue this libertye to himſelfe alwayes, to ſhewe merciemercy vntounto the childerne of the wicked: and on the other part, he hath not ſo bownd hys grace to the children of the faithfull but that he may at hys pleaſure reiecte whome he wyll: yet notwithſtanding he doeth in ſuch wyſe order theſe thinges, that all mēne may eaſely ſee, that he hath not made this louyng promyſe for noght.
¶ The miniſter.
Wherfore doth he reherſe here in the promes? toathowſand diſcent, whereas in the threatnynge he made mencion but of. iii. or foure?
¶ The minister.
That is done to ſygnifye, that God is of his owne good will and inclination, alwayes more ready to vſe gentlenes & fauourablenes, then roughnes or rygour: accordyng as he ſayeth of himſelfe that he hath a ready inclinacion to do good, Exod. 34. Pſal. 103.or to ſhewe mercye, and cōtrariwiſe ſlowe vntounto anger.
¶ The miniſter.
Let vsus come nowe to the thyrde commaundement.25. Sonday. The iii. commaundement.
¶ The childe.
Thou ſhalt not take the name of the Lorde thy God in vaine.
¶ The miniſter
What is the right vnderſtanding of that?
¶ The childe
He doeth not onelyonly forbid to abuſe and blaſpheme the bleſſed name of God by periurye: but forbyddeth as wel al vayne, and ſuperfluous othes.Of other.
¶ The miniſter.
Maye a man then ſweare lawefully at any tyme?
¶ The childe
Yea verely, when there is iuſt occaſion: that is to ſay, to maintayne the trueth of a matter when the tyme ſhall require, and lykewyſe to kepe and nouryſhe brotherly charytye amonge vsus.
¶ The miniſter,
Doth he dyſproue no othes but ſuche as are made to the hinderaunce of Gods honour?
¶ The childe.
In one kinde of othe he teacheth vsus a generall rule: to wete, that we ought not ſweare at all: that is to ſaye, that we maye not cal God to wytnes, vnleſſe it be done with al humblenes of minde, hauing a reuerente feare towardes hys maieſtye before oure eyes, to the entent to glorifie hys name: for euen as it is holye, and of moſt worthy pryce, wyth what reuerence we ſhoulde name God.ſo it behoueth vsus to take diligent hede, that we doe not in ſuche ſorte name hym, or call hym to witnes, that either we may ſeeme to paſſe lyghtelye of hym oure ſelues, either whereby other maye take occaſiō to hauehave him in ſmall reuerence.
¶ The miniſter
How ſhal a man vſe his name with ſuche due reuerence?
¶ The childe
If we doe neyther thynke nor ſpeake of God, nor of his workes, but with all reuerence and honor.
¶ The miniſter.
What foloweth this commaundemēte.
¶ The childe.
He addeth vntounto it a threatnynge: that he wyll coumpt hym that vſeth his name irreuerenlye as a wycked malefactoure?
¶ The miniſter.
Seyng that God pronounceth threatiningly in other places in a generalite, that he will puniſhe al tranſgreſſoures: what vehemencye is there beſides in theſe wordes?
¶ The childe.
He doth expreſſy declare hereby, in howe greate eſtymacion he hath the honour of hys holy name: forſomuche as he ſayeth precyſely, by euidente woordes, that he can not abyde that any man doe vſe it vnreuerently, to the intent we migth with ſo much the more careful dilygence hauehave it in honor.
¶ The miniſter.
Let vsus goe to the fourth commaundemente.
26. Sonday.¶ The childe.
REmembre to kepe holye the ſabboth daye:The .iiii. commauudement. ſyxe dayes ſhalt thou laboure, & do any neadfull worke thou haſt to do? but the ſeuenth day is the reſte of the lorde thy God, thou ſhalte do no worke that daye, neyther thou nor thy ſonne, nor thy doughter, neither thy ſeruante, nor thy handmayde, no not thyne oxe, or aſſe, neither the ſtraunger that is withe in thy gates. for in ſyxe dayes God made heauē and earth, and all that is in them, but the ſeuenth daye he reſted, wherfore he hathe bleſſed the day of reſte, and hath dedicate it peculiarly to hymſelfe.
¶ The miniſter.
Geueth God in commaundemente that men ſhall trauaile ſixe dayes eueryevery weeke, and ſo reſte the ſeuenth?
¶ The childe.
No, he doth not preciſely commaunde it: but rather he doth geue menne leaue to trauaile aboute theyr commen buſines for the tyme of ſyxe dayes, and ſo maketh a reſtraint onelyonly of the ſeuēth, in the which he forbiddeth to laboure.
¶ The minister.
Are we then bounde by Gods commaundement to refrayne one daye in the weeke from al maner of labour?
¶ The childe
This commaundemente hath a certayne ſpeciall conſideration in it: for as touchynge the obſeruation of bodely reſte, it belongeth to that parte of the olde law which is called ceremonial, the which ceremonies, were vtterly aboliſhed at the comming of Chriſt.
¶ The minister
Sayeſt thou then, that this commaundemente belongeth peculyerly vntounto the Iewes, & that God did geue it onelyonly for the time of the olde teſtament?
¶ The childe.
Yea verely, as touchyng the ceremonie therof, and the outwarde bodely reſte to be obſerued therin.
¶ The miniſter.
Why then, is there any other thyng conteyned in it beſydes the ceremonie?
¶ The childe.
Yea truely: for there be three conſyderacions, for the whych this commādement was geuen.
¶ The miniſter.
What are they?
¶ The childe.
The firſt is, Thre conſiderations for the whiche the ſab both day was ordained.that it myght be a figure to repreſente our ſpiritual reſt: The ſeconde for a comely order to be vſed in the church or congregation: And thirdely, for the refreſhyng of ſeruantes, that they myghte hauehave ſome reliefe of theyr trauaile.
¶ The miniſter
What is that, thou calleſt ſpiritual reſt?
¶ The childe.
That we ceaſe to doe the workes of oure owne luſtes & wyl, that the lorde may bring forth the woorkes of hys ſpirite in oure heartes.
¶ The miniſter
How may we do this?
¶ The childe
By mortifying our fleſche and ſubduing the inordinate affections of our nature, to the end that Gods ſpirite onelyonly maye beate rule in vsus.
¶ The miniſter.
Are we bound to this reſt but one daye in the weeke?
¶ The childe.
It is our bounden duetye to continue in this reſt alwayes: The ſpirituall Sabboth is cō tynuall.ſo that when we hauehave once begon to entre in to it, we muſte goe on forwarde whiles oure lyfe laſteth.
¶ The miniſter.
Howe happeneth it then that there is but one daye appointed to repreſent & figure vntounto vsus a thinge that dureth our whole lyfe?
¶ The childe.
It is not neceſſarye that the figure or ſhaddowe of a thyng doe reſēble throughly in all pointes the thinge it is ordeined to repreſente: it is to be thought ſuffyciente, if they agre & be lyke in ſonne pointes.
¶ The miniſter.
And wherfore was the ſeuenth daye appointed rather then any other?
¶ The childe.
The numbre of ſeuen doth ſygnifie ād importe a certayne perfection in the holye ſcripture, The nomber of ſeuen.wherfore the ſeuenth daye was moſte meete to ſette out vntounto vsus a thing that ſhould ſtil continue: moreouer it putteth vsus in remembraunce that our ſpirituall reſt or quietnes is not full nor perfecte, whyles we lyue in this world, neyther ſhall it be abſolutely broughte to pefection vntyll we departe thys lyfe.
¶ The miniſter.
What is mente by that which our lord alleageth here, ſaying, 27. Sonday.that it behoueth vsus to reſte, for ſo muche as he hath done the ſame?
¶ The childe
When God had created al his woorkes in ſyxe dayes, he dedicated or appointed the ſeuenth to the vewe and beholding of his workmanſhip. And to the intent we might be the more eaſely induced to the conſideration there of, he bringeth foorth his owne exaumple, for that there is nothinge of ſo muche worthines to be deſyred, as to become lyke vntounto him.
¶ The miniſter.
Muſt we than daily hauehave conſideration and remembraunce of goddes woorkes: or is it inough to hauehave minde of them one day in the weeke?
¶ The childe
Verely our bound duety is to hauehave bothe daylye & hourely a reuerent conſideracion of hys merueillous woorkes: Weare bownde to praiſe God continual lie in his woorkes.but for that we are through frailtie ſo negligent & forgetful, there is one certain daye, peculiarelye appointed, to renew from time to time the remembraūce of this our duety, and that is the politique ordre which I ſpake of.
¶ The childe.
What maner of ordre ought the people to obſerue in that day?
¶ The childe.
They are bounde that daye to come together, As touchinge pollitique ordre for dayes.and to geue diligente eare to the woorde of God, to make theyr prayers vntounto God, and finallye to make open profeſſion of their faith and religion.
¶ The miniſter.
What meaneſt thou by ſaying, that it was partly ordeined for the recreation and eaſe of ſeruauntes?
¶ The childe
To thintente that they whiche be vnderunder the authoritye and power of others, myght be releaſed ſomewhat and lyghtened of theyr paynful laboures, the whiche thyng alſo ſerueth to the furtheraunce of the common wealth: for ſomuch, as eueryevery man hath iuſt cauſe to be the readyer willynglye to trauayle the other ſixe days, when they conſider, that they may take their reſt in the ſeuenth.
¶ The miniſter
Goe to then, let vsus nowe alſo ſee how this commaundement belongeth vntounto vsus.
¶ The childe
As touching the ceremony ther of, Col. 2. The ceremoniall Sabboth ys ended.we hauehave nothing to do with it: for the vſe of al ceremonyes ceaſſed at the cumming of Chriſte, who was the ende and ſubſtaunce of them.
¶ The miniſter.
How ſo?
¶ The childe.
For our old man, vntounto whome the ceremonies belonged, is now crucifyed by the vertue of his death: Rom. 6.& through the merite of his reſurrection we riſe agayn into a newnes of lyfe.
¶ The miniſter.
What is there than in this comaundement that concerneth vsus?
¶ The childe.
We are bounde to obſerue the politique ordre appoynted in the churche for the hearyng of Goddes woorde, for cumming together to make common prayers, and for the ryghte vſe of the ſacramentes.
¶ The miniſter
And dothe the fygure profytt vsus no more?
¶ The childe
Yes veryly: for it leadethe vsus to the trewth of that thing, wherof the ſabboth day is a figure: which is, that we being made the true mēbers of Chriſte, ought to leaue of from doing the woorkes of our owne will, & to commit our ſelues wholy vntounto his tuicion & gouernance.
¶ The miniſter.
Lette vsus come now to the ſeconde table.28. Sonday.
¶ The childe.
HOnor thy father & thy mother.The 5 cōmaundement.
¶ The minister.
What doeſt thou meane by this woord, Honour?
¶ The childe
The meaning is that children are of duetye bounde to vſe humble obedience and lowlynes, what honor is due to our ſuperiours.towardes their father and mother, bearynge a reuerente minde towardes them, ready to aſſyſt and ayde thē, and willyng to doe after theyr commaundementes according to their dutie.
¶ The miniſter.
Proceade farther in thys commaundement.
¶ The childe.
God ioyneth alſo a promes to this commaundement, ſayng, that thou maiſt leade a proſperous lyfe many yeares in the lande whiche the lord thy God hath geuen thee.
¶ The miniſter.
What is the meanyng of this promes?
¶ The childe.
That God will indue them with a long lyfe here in thys worlde, whiche hauehave theyr father and mother in due reuerence.
¶ The miniſter.
How cummeth it to paſſe, that god promiſeth man to prolong hys life here in thys world (as if it were a ſpeciall benefite) ſince this life preſent is ſo ful of al kynd of miſery?
¶ The childe.
Though our lyfe here in thys world be neuer ſo full of wretchednes, A longe life.yet not with ſtanding a long life is a bleſsing of God vntounto the faithfull: for ſomuche as god doth ſhew furth his fatherly affection to wardes his in that they knowe they are vnderunder hys protection and defence?
¶ The miniſter.
May a man gather of the contrary parte, that he who liueth not manye yeares, is accurſed of God?
¶ The childe.
No: but rather it cummeth to paſſe manye tymes, that oure lord taketh them ſoneſte of all out of thys world, ſhortenyng theyr lyfe, whome he loueth moſt dearely.
¶ The miniſter.
Since he doeth thus, It ſemeth that he keepeth not alwayes promeſſe.
¶ The childe.
Yes verelye: Benefites of this worlde are promyſed with codicion.for what promes ſoeuer god maketh vsus, touching the benefites of this world, we ought to take it with this condicion, ſo farfurth as it ſhalbe expedient for the health of our ſoule. For it were a meanes to hauehave the promes of god in ſmal reputacyon, if the eyes of oure mynd wer not directed further then to cōſidre onelyonly the ſtate of thys preſent lyfe.
¶ The miniſter.
And what is to be ſayd of them that be diſobedient vntounto father and mother?
¶ The childe.
God will not onelyonly puniſh them with euerlaſting payne in the day of iudgement, The ponyſ hement of childrē whyche diſobey their parents.but he wil execute alſo puniſhmente on theyr bodyes here in thys worlde: eyther by ſhortnynge their life, eyther by procuring them a ſhameful death, either at the leaſt a life moſt miſerable.
¶ The miniſter.
Doeth not God ſpeake expreſly and namely of the lande of Canaan in thys promeſſe?
¶ The childe.
Yes verely, as touching the children of Iſrael, vntounto whom the commaundement was firſt geuen: but ſince it hath pleaſed god to receyue vsus alſo into the noumbre of hys people, Pſal. 14. Pſal. 88. Pſal. 3.we muſt take it in a more general ſignificatyon, ſo that, in ſomuche as the whole earthe is the lordes, we ought to acknowledge that what countreye ſoeuer we do inhabite, god hathe geuen vntounto vsus the ſame for a dwellinge place.
¶ The miniſter.
Is there nothyng elles to be vnderſtande in this commaundement?
¶ The childe.
Yes, for notwithſtandyng no mencion is made in it expreſly but of the father and mother: yet we muſt vnderſtand in them, al magiſtrates, rulers, & ſuperiours, for ſo muche as there is one maner of conſideracion of theym all.
¶ The miniſter.
What is that?
¶ The childe.
AS God hath geuē vntounto them all, theyr authoritie and preeminence: and becauſe there is no prerogatiue of ſuperioritye, neither of father nor mother, neyther of prynce, or ruler, magiſtrate, or maiſter, neyther anye other offyce or tytle of preemynence, Rom. 13.but ſuche as God hath ordeyned: therfore they require al by one maner of reaſon theyr due obedience.
¶ The miniſter.
Goe nowe to the ſixt, 29. Sondaye.commaundement.
¶ The childe
THou ſhalt do no murther.The .6. commaundement.
¶ The miniſter.
Is there nothyng forbydden here but open murther?
¶ The childe.
Yes verelye: for conſideryng that it is god who geueth thys in commaundemēt, the which hath chiefe regarde vntounto oure heartes: he doth not only geue vsus a law to reſtrayne our outward dedes, but principally to brydle the affections of oure mynde.
¶ The miniſter.
Thy meanynge is then, that there is a certayne kinde of murther lying prieuelye in the heart, the whiche is forbydden here of God.
¶ The childe.
It is euen ſo: and that is a malicious hatred or rancour, and a deſyer to doe hurt vntounto our neyghbour.
¶ The miniſter.
Is it inough then if we beare no hatred nor malice towardes any man?
¶ The childe.
No, for in that, that god forbyddeth hatred, it is to be vnderſtand alſo that he requireth of vsus to louelove all men, & that vnfeynedly from the bottome of the hearte, procuryng by all meanes, theyr welth.
¶ The miniſter.
Rehearſe the ſeuenthe commaundement.
¶ The childe
THou ſhalt not commit adultery.The .7. Cōmā dement.
¶ The miniſter.
What is the ſumme and effect of thys commaundement?
¶ The childe.
All whoredome is declared to be accurſed of God, Al whordome is accurſed:& therfore it behoueth vsus to refrayne from it if ſo be we feare to prouoke hys wrath agaynſt vsus.
¶ The miniſter.
Is there no other thyng conteyned in this commaundemente?
¶ The childe.
We muſte al wayes hauehave an eye and a regarde to the lawmaker, who in ſo muche as he is God, from whome nothing lyeth hid: he ſtayeth not himſelfe in the conſideracion of the outwarde woorke, The minde of the lawe maker is to be conſidered.goyng no farther, but he requyrethe alſo that the heart be cleane from al corruptiō and luſte.
¶ The miniſter.
Shewe me then, what is the full and perfecte meanyng of thys commaundemente.
¶ The childe.
Forſomuche as oure bodies & ſoules are the temples where Gods holy ſpirite reſteth, 1. Cor. 3.2. Cor. 6.this commaundemente requireth of vsus, to kepe thē in all honeſte purenes. in ſuche ſorte that it is not ynough for vsus, if we be chaſt as touchīg the carnall act, but we muſt alſo be withoute all vnclenly luſtes or deſyres, without all inordinate fanſyes: fynally we are inhibyted all woordes and geſtures which ſounde or allure to vnclenlynes, ſo that there muſte be no parte in vsus, defyled, or vnchaſte.
¶ The miniſter.
Go on to the eyght commaundemente.30. Sonday.
¶ The childe.
THow ſhalt not ſteale.The .6. commaundement.
¶ The miniſter.
Doth this commaundemente forbydde only ſuche robberies as be puniſhed by cō mune lawes, either doth it reache any farther to any other kynde of ſtealyng?
¶ The childe.
Thys commaundemente reacheth vntounto al naughty, Of theft.vnlawful, or diſceauable occupacyons, and forbiddeth all diſalowable or diſcommendable wayes and meanes, wherby we plucke vntounto vsus any parte of oure neyghbours ſubſtance, whether it be by violence by fraude, or by any other meanes, that God hath not alowed by hys worde.
¶ The miniſter.
Is it ynough if a manne refraine from the dede doynge, eyther is it forbydden alſo to mynde or purpoſe any ſuche thynge?
¶ The childe.
We muſt al waies hauehave a conſyderacion that God was the maker of this law: Of inward thefte.who forſomuch as he is a ſpirite, hath not onelyonly regard to robberies that be committed in dede, but he conſidereth aſwell our ſecret enterpriſes, oure deuyſes, and purpoſes, and the deſyres of our mynde, to come by riches throughe oure neygh boures loſſe.
¶ The miniſter.
What behoueth it vsus then to doe?
¶ The childe.
We are bounde to do our endeuoure that eueryevery man maye hauehave his due and ryghte.
¶ The miniſter.
What is the nynth commaundemente?
¶ The childe.
THow ſhalt beare no falſe wytnes agaynſte thy neyghboure.The ninth cō maundemēte.
¶ The minister.
Doth god forbyd in this commaundement, open periurye before a iudge onelyonly: eyther are we charged to make noe lye to the dyſprofyte of oure neyghbours?
¶ The childe.
In namynge one kynde of lying, A generall doctrine towchīg other.he forbiddeth vtterly to make any leaſyng: meanynge that we maye not ſpeake any thynge to the reproche of our neyghboure falſelye: and that we maye in no wyſe backbyte hym or make lyes of hym, whereby he myghte ſuſtayne loſſe in hys goodes, or be hyndered in hys good name.
¶ The miniſter.
Wherfore doth he ſpeake expreſly of open periuryes, rather then of any other kind of lies?
¶ The childe.
To the intente that we might the more earneſtly deteſte, and abhorre, After cuſtomable ſtaūderyng & liing: ther foloweth ſhore ly in the necke of it open periurie.al backbiting, and lying: ſignyfying vntounto vsus withal, that whoſoeuer doth accuſtome himſelf to ſpeake ſtāderouſly of his neyghbour, or to make any lie to his neighbors, hinderaunce priuely, he wyll not be aſhamed ſhortely after to forſweare hymſelfe openly.
¶ The miniſter.
Be ſlanderous and lying wordes forbidden here alone: either be we alſo reſtrained from al euyl thynkinge?
¶ The childe.
As wel the one as the other by the reaſon which we hauehave already aleged, That that is ill to be deen before men, ye yl to be thoughe before God.for that that is euyll in the doyng before men: is as euil to be willed or thought before God.
¶ The miniſter.
Rehearſe then in fewe wordes the very ſence and meanynge of it.
¶ The childe.
We are taught by thys commaundement, not to be ready to iudge euyll, or to ſpeake any wordes that ſounde to the reproche and infamy of others: but muche rather to hauehave a good opynyon of oure neyghbours, ād to ſpeake wordes to theyr prayſe, and to the mayntenaunce of theyr good fame, and honeſte eſtymacion, ſo farre foorth as the trueth wyll beare vsus.
¶ The miniſter.
Let vsus come now to the laſte commaundemente.31 Sonday
¶ The childe.
Thou ſhalte not deſyre thy neyghbours houſe: The .x. commaundemente.thou ſhalt not deſyre thy neighbours wife, nor his ſeruaunt, nor his mayde, nor hys oxe, nor aſſe, neyther any thig that is thy neyghbours.
¶ The miniſter.
Seing the whole lawe is ſpiritual, and requyreth purenes of the hart (as thou haſt ſaid) and forſomuche as eueryevery one of the other afore ſayde commaundementes were ordeined, aſwell to correcte and amende the naughtye rebellyous affections of the hearte, as to rule & gouerne the outwarde doinges of men, it appereth that this commaundement is ſuperfluous, and that there was inough ſayde before.
¶ The childe.
In the aboue reherſed commaundementes, God forbyddeth all wyllynge or conſentynge to do euil, minding therby to brydell and ſuppreſſe all rooted affections, or deliberate purpoſes of naughtines: but here in this he vtterlye inhybiteth all euyll thoughtes, lyght mocions, ſodaine affections, yea thoughe we neuer fully purpoſe them, neyther endeuoure oure ſelues, or conſente wyllyngly to doe them.
¶ The miniſter.
Sayeſt thou then, that the leaſte mocion or temptacion that can entre into the thought of a faythfull man is ſinne, though he vtterly refuſe it, ſtriue againſt it, and wyll not by any meanes conſente vntounto it?
¶ The childe.
Yea verely: for this is certayne, EueryEvery euyll mocion is a ſynne.that al wanton thoughtes and mocions of euyll, doe proceade and ſprynge oute of the orygynall ſynne which contynueth ſtyll in vsus by nature: wherof I conclude that luſtes or mocions whiche doe kendle or ſtyrre vp mans heart to do amyſſe, though he neuer purpoſe or conſente to dooe the thyng, be neuertheleſſe directly agaynſte this commaundemente.
¶ The minister.
This is then bryefely thy ſayinge, that euen as luſtes or deſyres of euyll, whiche hauehave ſo farre preuayled, that the wyll is conſentynge & fully agreed vponupon the ſame, are reproued as ſynne in the former commaundementes: euen ſo by this commaundement God requireth of vsus ſuche an vpryghte clearenes of cōſcyence that there maye not ſo muche as one euyll mocion or deſyre, once enter into oure heartes, the whiche myght enclyne or prouoke vsus to doe amyſſe.
¶ The childe.
Ye hauehave ſayde all.
¶ The miniſter.
Maye we not nowe make a briefe ſome and gatheringe of the whole lawe?
¶ The childe.
Yes verely, The ſomme ād effect of the whole lawe. Matt. 22.the whole lawe is comprehended in theſe .ii. poyntes: the one is, that we louelove God with all our hearte, with all our mynde, and with oure whole myghte. The other is that we louelove our neighboure as our ſelfe.
¶ The miniſter.
What is included in the louelove of God?
¶ The childe.
It requireth of vsus this duetye, that we louelove hym as oure God: that we acknowledge and take hym for oure ſoueraine lorde, maſter, ſauiour & father: ſo that hereby our duetye is to feare hym, to honoure hym, to put oure whole truſt in him, … obeye him and louelove hym.
¶ The miniſter.
What doeſt thou meane by theſe woordes: with all oure hearte, all oure mynde, and oure whole ſtrength.
¶ The childe.
It is no more to ſay, but that we muſt louelove God with ſuche a zeale and feruente affection, that there maye be in vsus, no deſyre, no will, no thought, no endeuour, no maner of inclynacion, contrarye vntounto this louelove.
¶ The miniſter.
What is the meaning of the ſeconde point?
¶ The childe.
We are taught therby, that as we be naturally inclyned to louelove our ſelues, and as this affection is moſte vehemente & doth paſſe al the reſt, euen ſo our louelove towardes our neighbours, oughte in ſuche ſorte to beare rule in our hartes: that it ſhoulde rule and guyde vsus altogether, and ſhoulde be a lyne and rule, therby to order all oure thoughtes and deedes.
¶ The miniſter.
And whome meaneſt thou, whan thou ſayeſt oure neyghbours.
¶ The childe.
I doe not onelyonly ſygnyfye by the word our kindred, frendes, and ſuche other as be of oure familier acquaintance: but ſuch alſo as be ſtraungers vntounto vsus, and more then that, oure verye enemyes.
¶ The miniſter.
In what bande or alliance are we in with them?
¶ The childe
There is a knot of frendſhyp the which God hymſelfe hath faſtened, which cannot be looſed by any mans malyce, or wickednes.
¶ The miniſter.
Then thou wylte ſaye, yf any man beare any malycious hatred vntounto vsus, that euyll affection cōmeth of himſelfe: and yet in the meāe time, by the very ordre whych God himſelfe hathe appoynted, he ceaſſeth not to continue ſtil our neighboure, and we are bounde euen ſo to take hym.
¶ The childe.
Yea verely.
¶ The miniſter.
Seing the law requireth ſuch a perfect vpright maner of ſeruing God, is not eueryevery chriſten man bound to frame hys lyfe and conuerſacyon after the ſame?
¶ The childe.
Yes truely, but we hauehave in vsus ſo much weakenes, No mā can fulfill the lawe.that there is no man whiche fully doth perfourme all that the lawe requireth.
¶ The miniſter.
Why doth God therefore require of vsus ſuche an exquiſite perfection as we be not hable to reache vntounto?
¶ The childe.
God requireth nothyng of vsus but that whiche we are bound to do, and our own conſciences witnes that we are charged with already: And agayn if we bend our ſelues, and geue diligence to frame our lyues to this rule ſet furth in the law, than albeit we be farre from being able to attayne vntounto the perfection therof, yet the lorde wil not lay to our charge that defaut or lacke of dooyng the ſame as our duetie requireth.
¶ The miniſter.
Speakeſt thou generally of al men: either elles meaneſt thou the faythful onelyonly?
¶ The childe.
I ſpeake not of ſuch as beleue not, for no man is able to begyn to frame hymſelfe to doe the leaſte poyncte that the lawe requireth, vntyll he be regenerate and faſhyoned agayne throughe the ſpirite of God. Moreouer, if it were poſsiblé to fynde our anye manne who were able to perfourme ſome part of that, Deu. 27 Gal. 3.that the law demaundeth, it ſhould not be enough to dyſcharge hym before god: for the lorde pronounceth openly thys ſentence, that whoſoeuer doth not throughly accompliſhe euerye poynte conteyned in the lawe, is accurſed.
¶ The miniſter.
Hereof we muſt needes gather that the law hath two diſtinct offices, 33. Sonday.accordyng as there be two ſortes of menne.
¶ The childe.
What elles? Rom. 3. To what vſe the lawe ſerueth touching the vnfeythful 2: Cor. 3.for as touchynge them that beleue not, it ſerueth to no other purpoſe but to reproue & condemne them, and to take from them al maner occaſion to excuſe themſelues before god: & thys is that part of the office of the law, which. S. Paule ſpeaketh, of, namyng it the inſtrumente of death and damnaciō: but as touchyng the faythfull, it ſerueth to an other vſe.
¶ The miniſter.
What profite doeth the lawe bring to the faythful?
¶ The childe,
Fyrſt the lawe maketh it knowen vntounto them, To what vſe the lawe ſerue the as touchin the feithfull.that they cannot beiuſtified by their woorkes: & ſo by humbling them through the knowledge of their miſerable ſtate, it doth ſtirre them to ſearch their health & ſaluaciō in our ſauiour Chriſt. Secondarily wheras it requireth more then is poſſible for any man to do, it warneth them to pray vntounto God, that he wil vouchſafe to geue them ſuffyciente ſtrength that they may at leaſt hauehave a ready willing minde to obey hys will, and therby they hauehave alſo occaſion to knowledge their daylye fautes, and ſo to thynke lowely of them ſelues: Thyrdelye it ſerueth them in ſteade of a bridle, to repreſſe theyr carnal affections, and to holde them faſte in the feare of God.
¶ The miniſter.
We may then finally conclude, as touching thys matter, that albeit for the time of this tranſitory lyfe, we neuer attaine to be able to render perfect obedience vntounto the law, yet it is not to be thought a vayne thyng, and to no putpoſe, that it requireth of vsus ſuche a precyſe and exquiſite perfection: for thereby it ſetteth vp a marke vntounto vsus, to the ēd, that we eueryevery one, according to the grace wherwith God hath endued vsus, might continually with ſo muche more feruente affection, walke towardes it and ſtudy dayly more and more to come vntounto it.
¶ The childe.
Ye hauehave vttered the thing euen as I ment it.
¶ The miniſter.
HaueHave we not a perfect rule of all rigthtuouſnes ſet out in the law?
¶ The childe.
Yes verelye: Obedience to the lawes gods onelyonly … and the ſacrifice that he requireth of vsus. 1. Sam. 15. Ierem. 7.ſo that God demaundeth no other thynge of vsus, then to frame and ordre al our doinges by it: and contrary wiſe God diſaloweth and refuſeth whatſoeuer man taketh in hand to doe beſydes, For obedience is the onelye ſacrifice and ſeruice, which he requireth.
¶ The miniſter.
To what purpoſe then doth al thoſe monicions, declarations, exhortations, & commaundementes ſerue, whiche the Prophetes make & the apoſtles?
¶ The childe.
The doctrine of the prophetes & Apoſtles be nothing els but expoſicions of the ſelfe ſame law more at large, the ende of which doctrine is ſo farre of from the leadyng of vsus from the obedience due vntounto God, that it is rather in ſteade of a ſure gyde to conduct vsus, and bryng vsus vntounto it.
¶ The miniſter.
Yet it femeth that the law doth not ſette out eueryevery mans particular vocation and office.
¶ The childe.
Where as the law of God preſcrybeth that we ought to render vntounto euerye man that, that is his due, we maye ryght well gather thereof, what euerye mans duety is in his ſtate and calling: further (as we hauehave already ſayde) the reſidue of the ſcripture maketh a more particular and playne declaration of the ſame: for the ſelfe ſame thinges which God hath in few wordes comprehended in theſe tables of his commaundementes, other partes of the ſcripture doe entreate here and there more at large.34. Sonday.
¶ The miniſter.
Seing we hauehave now commoned ſufficiently, of the right ſeruyng of God (that is to ſaye of obedience to his wil) which is the ſecond parte of the honour due vntounto hym: The iii. poincte towching the true honoring of God, is calling on hym in our nede.lette vsus ſpeake now alſo of the third point touching the honour which he demaundeth of vsus.
¶ The childe.
We hauehave ſaied here before that the thyrd maner of honor which he demaaundeth of vsus, is to cal vponupon him and to ſeke for helpe at hys hand in al our nedes.
¶ The miniſter,
Doeſt thou meane, that this honor, to calle vponupon God for help in our neceſſities, is due vntounto him alone?
¶ The childe.
Yea, for he chalengeth this as a peculiar honour due vntounto hys hyghe and diuine maieſtie onelyonly.
¶ The minister.
Since it is ſo: after what ſorte is it lawefull for vsus to require ſuccor at mans hāde?
¶ The childe.
There is great dyfference betwene thoſe two thynges: for we call vponupon the name of God, to proteſt and ſignifye, that we looke for no helpe nor benefite but at hys hande, hauynge oure whole affyance in him, as a ſure rocke, and in none elles: yet in the meane tyme we procure & vſe the helpe of men & other creatures, ſo farre furth as God geueth vsus leaue, & as he hath lente thē ablenes and meanes to ſuccour vsus.
¶ The miniſter.
Thou meaneſt then, that to demaund ſuccor of man, is no whit contrary to thys that we are boūde to make our inuocaciō & prayer onelyonly vntounto God for helpe: for ſomuch as we put not our truſt in them, neither ſeke their ſuccour, but ſo farre forthe as God hathe ordeyned them minyſters, & beſtowers of hys goodes to oure neceſſitie, and comfort.
¶ The childe.
Ye ſay verye well: ād in very dede, what ſoeuer benefite or frendſhyp we receyue at anye mans hande, we are bounde ſo to take it, as if God hymſelfe did deliuer it vntounto vsus: for the trueth is that it is he, who ſendeth all ſuche benefites by the handes of hys creatures.
¶ The miniſter
Is it not then our duetye to geue thankes vntounto menne for theyr benefites, and to acknowledge gentilye theyr frēdelye helpe; ſeinge the lawe of nature ſo teacheth?
¶ The childe.
Yes verely, and it were for no more but for that it hath pleaſed God to cal them to ſuch honour, as to be the dealers, and diſtributers of hys benefites: for God in ſo doīg, doth bind vsus vntounto them, and wil that we take the ſame thankefullye at theyr handes, but yet alwayes ſo, that we muſt acknoweldge that they are but his miniſters and almes dealers, and that he alone is the prouyder of all.
¶ The miniſter
It appeareth by thys that we maye not call vponupon Angelles or Saintes departed for helpe.
¶ The childe.
You ſaye trueth: for touching ſainctes departed, Neither Angels nor fainctes departed are to bee called vponupon for any helpe.God hathe not appoynted vntounto them any ſuch office, as to help vsus, or geuen them any ſuch charge as to miniſtre vntounto our needes. And as concerning hys angels, although he hauehave ordeined thē as miniſters to ſerue for oure healthe, yet is it nothīg leſſe then his will that we ſhoulde call vponupon them for helpe, eyther hauehave our recourſe and refuge vntounto them in time of neede.
¶ The miniſter.
Thou ſuppoſeſt thē, that whatſoeuer is not agreable to the ordre which God hath ſet furth vntounto vsus, is repugnaunte vntounto his will.
¶ The childe
I meane euē ſo: for if ſo be that we will become ſo curious, as not to content our ſelues with that ordre and maner of doing which God hath by his woorde ſet furth vntounto vsus: An euident token of infidelite.that is a token moſte certayne of infidelitie. Moreouer, if in ſteade of ſeeking vponupon God alone for help in al our nedes, we ſhall hauehave recourſe vntounto Angels or anye other creatures, puttinge anye parte of oure confydēce or truſte in them: we commytte therein dānable Idolatrie, by attributyng vntounto thē, that thynge whiche ought to be peculiarelye reſerued vntounto God.
¶ The miniſter.
Let us come now to the right maner of makyng our prayer unto God is it inough to pray with the tongue, 35. Sonday.Of prayer.eyther is a feruēt minde, and earneſt affectiō of the hart alſo neceſſarily required?
¶ The childe
As for the ſpeakyng with the tong is one of the leaſt pointes, neither is it alwaies neceſſary to vſe the tong in praying: but an attentife minde, and earneſt affection is alwaies neceſſaryly required.
¶ The miniſter.
Howe proue you that?
¶ The childe.
For ſomuche as God is a ſpirituall ſubſtance, he requireth alwaies the ſpirite, We muſte praye with in hearty affection.& the heart: & as at al other tymes, ſo ſpecially in time of prayer, when we ſhewe our ſelues in hys preſence, Pſal. 145. Eſa. 29. They are curſed of God that praye without har… affection.and enter into communication wih hym: and therevpon he maketh a reſtrainte of his promiſe, ſeing that he will be at hāde, to heare only all them which cal vponupon hym in trueth: cōtrarywiſe he pronūceth all thē accurſed whiche praye hipocritically or without an earneſt affection.
¶ The minister
I ſee then therby that al ſuche prayers as be made only with the mouth, be vnprofitable and to no vſe.
¶ The childe
They be not onelyonly vnprofitable, but they are ſuperfluous & prouoke God to dipleaſure.
¶ The miniſter.
What maner of affection is required to make the prayer acceptable?
¶ The childe.
We muſt firſt of al hauehave ſuch a feeling of oure pouertie and wretchednes, that we maye perceaue an earneſt vexacion & griefe of minde, through the lothſommes of ſynne, or lacke of ſome grace expedient for vsus: we muſt alſo hauehave a feruente deſire & longynge to obtayne the ſame at gods hand, which deſire muſt kendle our hartes, and engēder in vsus a feruēte prayer.
¶ The minister.
Doe theſe thynges procede of our nature, either are they geuē vntounto vsus by the ſpeciall goodnes of God?
¶ The childe.
It is God that playeth the workeman: for we are of oure ſelues dul, and without al luſt to prayer: but the ſpirite of God doth ſtyre vp in oure heartes ſuch ſyghes as no tonge is able to expreſſe, Rom. 8. Gal. 4.& endueth oure mīdes with ſuch a zeale, and feruente affection, as God requireth in prayer.
¶ The miniſter.
Dothe this doctrine teache vsus that we ought not to diſpoſe, and ſtirre vp our ſelues to prayer?
¶ The childe.
Nothyng leſſe: but rather contrarywyſe, ſo ofte as we do not feele in our ſelues ſuch a deuocion, or diſpoſition to prayer, we ought to make our ſupplication vntounto the lorde, that it wyl pleaſe hym to geue vsus of hys grace, wherby we may be framed to prayer with ſuch affection of mynde as we oughte to doe.
¶ The miniſter.
As touchyng the vſe of the tounge, The tonge ſerueth to a very good vſe in the makyng of our prayers.thou doeſt not counte it vtterly vnprofitable in making of prayers?
¶ The childe
No verely: for the wordes whiche the tōge vttereth doe many times helpe to cōfort, and to ſtyrre vp the affectiōs of the mind: yea they do ſtrengthen, and holde in the mynde of man, wherby his thoughte doth not wander ſo ſodaynely from GOD, as otherwyſe it would: moreouer, for ſomuche as the tounge is a creature of GOD, ordeined of him to praiſe and ſet forth hys glory, aboue al other membres of the bodye, it is reaſon and duetye, that the tongue be employed by all meanes to that vſe: fynally the very feruente affectiō of the heart doth many times through a vehement mocion, enforce the tounge to ſpeake, though a man did not purpoſe ſo to do.
¶ The miniſter,
Since it is as thou ſayeſt, to what purpoſe is it to praye in a langage that a manne doth not vnderſtande?To praie in a straunge language is a mocking of God. 1. Cor. 14.
¶ The childe.
It is to mocke God withal, and a ſuperſticious hypocriſie.
¶ The minister.
When we make our prayers vntounto God, do we it at al auētures, 26. Sondvy.without ſure knowlege whether we ſhal obtayne any profyt or not? either ought we to be ſurely perſwaded that our prayers ſhalbe heard?
¶ The childe.
We muſt hauehave this euermore as a ſure foundation & ground in all oure prayers, Prayer must procede of a ſure confydence in goddes promyſſe.Rom. 10.that they ſhalbe accepted of God, & that we ſhal obtaine our requeſt ſo farforth as it ſhalbe expedient and neceſſarye for vsus: where vponupon. Sainct Paule ſayeth, that the right inuocatiō and prayinge vntounto God, procedeth of faith: for if we hauehave not a ſure affiance and truſt in the bountyfull mercy of God, it is vnpoſſible to make oure prayer vntounto hym aryghte.
¶ The miniſter.
What ſaieſt thou then of them which be in doubt and vncertaine whether God wil heare them or not?
¶ The childe
Theyr prayers are vtterlye voide and nothing worth: neither hath God made any promyſe to any ſuche prayers, for he ſaieth: what ſoeuer we ſhal aſke, if we belieue, he will graunt it vntounto vsus.
Matt. 12. Mark. 11. whoſoeuer doubteth whether God heare his praier, the taynethe nothyng.¶ The miniſter.
There is nothinge nowe behynde but to knowe by what meanes, & in whoſe name we maye come by thys ſure confidence to preſente oure ſelues before God conſideryng that we are vyle ſynners, Thre thinges make vsus hold to aſke of God 1. His promiſe Pſal. 50.91. 145. Eſa. 30.65. Iere. 29.and farre vnworthy ſo to do.
¶ The childe.
Fyrſt of al we hauehave promiſes of God wherupō we muſt ſtaye oure mīdes, withoute hauynge any regarde of oure owne worthynes: Secondaryly then, (if we be the children of GOD) he doeth induce vsus, 2. His ſpirite. Ioel. 2. Mat. 6.and puſſhe vsus forward with his holy ſpirite, to the entente to allure vsus to be familier with hym as with our louynge father: and fynally to the ende that we ſhould not be afrayde to come before hys glorious maieſtye, 3. The mediacion of Chriſt his owne ſonne 1. Tim. 2. Hebru. 4.2. Iohn. 2.although we be but as poore woormes of the earth, and moſte wretched ſynners, he hath geuen vntounto vsus oure Lorde IESVS to be our peacemaker and interceſſoure, to thintent that we by meanes of hys merites hauyng recourſe vntounto God our father, myght hauehave an aſſured truſte to fynde grace at hys hande.
¶ The miniſter
Doeſt thou meane it thus, that we may not cal vponupon God by prayer, onleſſe it be done in the name of oure ſauioure Chriſt?
¶ The childe
Yea, we may not pray but in the name of our Sauiour Chriſte. Ihon. 14.I meane it euen ſo: for we hauehave an expreſſe commaundement ſo to do: and in ſo doynge we hauehave a ſure promyſe, that throughe hys merytes and interceſſion, al our requeſtes ſhall be graunted vntounto vsus.
¶ The miniſter.
Is it not then to be taken as a poynte of raſhe boldenes or folyſhe preſumpcion, to come forth hardely, and to preſente our ſelues before God himſelf, aſſuryng oure ſelues that we hauehave our ſauioure Chriſte for our aduocate, and to ſet him before vsus, to the ende that God maye for hysſake accept both vsus and our prayers?
¶ The childe.
No verely: Rom. 8.for we make oure prayers as it wer by hys own mouth, for ſomuch as he himſelfe openeth the waye for vsus, and maketh our prayers to be hearde, yea and entreateth alſo continually for vsus.
¶ The miniſter.
Let vsus comon now of the ſubſtance of oure prayers: is it lawefull for vsus to praye for all thynges that we fanſye: either is there a certaine rule to appoynt what thinges ought to be prayed for?
37. Sonday.¶ The childe.
If we ſhoold folowe oure owne wil and fantaſye in making our prayers, they ſhould be very vnhanſomlye framed. For we are ſo blynde that we are not able to iudge what is good ād meete to be prayed for: moreouer, al oure deſyres are ſo inordinate, and repugnaunte to Gods wil, that it is expediente for vsus to brydle them, and kepe them vnderunder.
¶ The miniſter
What is then to be done?
¶ The childe.
We muſte learne of God what is mete to be praied for, ſeing he alone knoweth what is neceſſarye for vsus: and that he leadeth vsus as it were by the hande, ſo that we our own ſelues do nothynge but folow.
¶ The miniſter
What inſtruction hath he geuen vsus for prayer?
¶ The childe.
He hath taught vsus ſufficiently how and wherfore to pray, throughoute the whole ſcripture, but to the intente to bring vsus to one certayne and ſure marke, he hath ſet forth vntounto vsus one maner of prayer, wherin he hath brieflye comprehended all ſuche poyntes as be meete or lawfull for vsus to demaunde.
¶ The miniſter.
Rehearſe that forme of prayer.
¶ The childe.
It is the very ſame that oure Lorde Ieſus taughte his diſcyples to praye: Mat. 6. Luke. 11.for whā they aſked of hym how they ſhould pray, he anſwered that they ſhulde ſay on this wyſe.
OVre father whych art in heauen halowed be thy name, The faithfull prayer whyche our lord himſelf taught vsus.thy kyngdome come, thy will be done in earthe as it is in heauen, geue vsus this daye oure daylye breade, forgeue vsus our treſpaces, as we for geue them, that treſpaſſe againſt vsus: and leade vsus not into temptacion, but delyuer vsus from euyl. For thine is the kingdom, the power and the glory worlde withoute ende. So be it.
¶ The miniſter.
For the more eaſie vnderſtandyng hereof, tell me how manye articles or particuler requeſtes be conteined herein?
¶ The childe.
Syxe, of whiche the .iii. The deuiſion of the Lordes prayer.firſte do concerne the glory of God, withoute any reſpecte or conſideration of our ſelues: the other, iii. touche vsus properlye, and concerne our wealth and profyte.
¶ The miniſter.
Why then, ought we to deſyre any thing of God, that bringeth no maner of commoditie vntounto our ſelues?
¶ The childe
This is true, that God of his infinite goodnes doth diſpoſe and ordre all thinges in ſuche ſorte, that nothyng can turne to the glory of hys name which is not alſo profytable vntounto vsus: ſo that when hys name is ſaynctyfyed & honored, he maketh it redounde to oure ſanctyfycacion: and whē hys kingdome cōmeth, we are after a ſort partakers therof: yet notwithſtadinge, oure duetye is at ſuche tyme as we aſke and deſyre theſe thynges, to hauehave onelyonly regarde to hys honour, without any conſideration to our ſelues, or to our owne commoditie and profit.
¶ The minister
By thy ſaying then, though theſe. iii. firſt peticions are greatly profitable to vsus, yet we may not make them for anye other purpoſe, but onelyonly to deſyre to hauehave God glorifyed & honored.
¶ The childe
It is euen ſo: and likewyſe, albeit the three firſt requeſtes be ordeyned to praye for thynges expedient and neceſſary for vsus: yet euen in them alſo we ought moſt earneſtly to ſeeke goddes honor, ſo that it muſt be the chief ende and marke wherunto all our wiſſ hinges and deſyres be dyrrected.
¶ The miniſter.
Let vsus come now to the expoſicion of it: 38. Sonday.and before that we proceade any farther, wherfore is god named here our father, rather thenby ſome other name?
¶ The childe.
Since in time of prayer ſpeciallye we oughte to hauehave a ſtrong confydence and a ſtedfaſte aſſureaunce of Goddes fauour in our conſciences: In what ſence we call God father.it pleaſeth God to be called of vsus by a name whiche ſoundeth nothing but al ſwetenes, boūtye, and mercifulnes, thereby to dryue away all doubtfulnes, and feare, and to make vsus conceyue a bolde courage to come family are lye into hys preſence.
¶ The miniſter.
Maye we then come boldlye and familiarely vntounto god, euen as a childe may vntounto hys father?
¶ The childe.
Yea, and with a great deale more aſſured confidence to obteyne whatſoeuer we ſhall deſyer: for if we being euyll, Mat. 7.cannot choſe but geue vntounto our children bread & meate whē they aſke it: howe muche leſſe can our heauenlye father refuſe to geue vsus ſuch thinges as we hauehave neede of, ſince he is not alonelye good, but the very ſoucrain goodnes it ſelfe?
¶ The miniſter.
May we not proue ſufficientlye by thys that God is named our father, the ſame thing which we affyrmed touchyng Chriſte, that our prayer ought to be grounded vponupon ſure truſt in his merites & interceſſion?
¶ The childe.
Yes certainely, for god doth acknowledge vsus no otherwyſe to be hys chyldren, but onelye inſomuch as we be the membres of hys deare ſonne.
¶ The miniſter.
Wherefore doeſt thou not rather call God thy father, than our father, as it were in comon?
¶ The childe,
EueryEvery faythful mā may right wel call God hys father particularelye: why we call hym our fatherbut in thys forme of prayer our ſauiour Chriſt doth teache vsus to pray in common, that we myght remembre therby the duety & charitie whiche we owe to oure neyghboures in our prayers, and to moniſhe vsus, not to care oneſye for oure ſelues.
¶ The miniſter.
What meaneth thys clauſe? which art in heauen.
¶ The childe.
It is aſmuche to ſaye, as to name hym hygh, myghtye, and of a maieſtye incomprehenſible.
¶ The miniſter.
To what purpoſe ſerueth that?
¶ The childe.
It ſerueth to thys ende, that when we cal vponupon him by prayer, we myghte learne to lyfte vp our mindes, & to withdraw our imaginacyon from thynking any thyng of hym wordly or earthly, & that we ſhoulde not meaſure hym by our fleſh ly iudgement, and ſo make hym ſubiect or appliable to our wil or appetyte, but rather that we myght, with all humblenes of mynde honour hys excellēte maieſtye, and alſo that we myght hauehave occaſion to putte ſo much the more our truſt aſſuredlye in hym, conſideryng that he is Lorde and maiſter of all.
¶ The miniſter.
Make an expoſicion of the fyrſt peticion.39 Sonday.
¶ The childe.
The name of god is hys honor & renoume, The firſt petition.wherby he is ſanctified and pray ſed amongeſt men: therfore we deſyre that his glory may be auaunced aboue al thinges, & eueryevery where.
¶ The miniſter.
Doeſt thou meane that thys hys glory may eyther increaſe or dymynyſ he?
¶ The childe.
No verelye, in it ſelfe: In whatſence we wyſhe the ſetting forth of gods glorye.but the meanynge hereof is: that it may be knowen as it ought to be, and that all the woorkes whiche God doeth, maye appeare vntounto menne to be gloryous and worthy of high praiſe, euen as they be in very deede, ſo that he myght by al meanes be magnifyed.
¶ The miniſter.
What doeſt thou meane in the ſeconde requeſte by the kyngdome of God?
The ſecond poticion.¶ The childe.
Thys kyngdome conſyſteth pryncypallye in two poyntes: wherin the kingdome of God conſifleth.that is to ſaye, fyrſte in that he guydeth and gouerneth hys elect through hys holye ſpiryte. And agayn in that he deſtroyeth & brvngeth to vtter ſha me & confuſion the wicked whiche wil not become ſubiectes to his kyngdome, to the ende that it maye euidentlye appeare that there is no power hable to withſtande hys incomparable myghte.
¶ The miniſter.
What vnderſtandeſt thou in praying that thys kyngdome may come?
¶ The childe.
The meanyng is, that it wil pleaſe god from daye to day to encreaſe the number of his faithful flocke, The kingdome of Chriſte.that he wil continually more and more ſhew furth hysfauour in beſtowyng the gyftes of his holy ſpirite emong them, vntil the time come, in whiche they ſhalbe fullye repleniſhed: that it may alſo pleaſe hym to cauſe the lyghte of hys trueth more & more to ſhine amongeſt vsus: that he will in ſuche wyſe make hys iuſtice to be knowen, that the deuyll and hys kyngdome of darkenes maye come to vtter confuſion, and that all wickedneſſe may be cleane aboliſhed, & rooted out.
¶ The miniſter.
Is not thys requeſte perfourmed in thys worlde?
¶ The childe.
It is partly fulfylled already: The perfeict ſtate of Chriſtes kyngdomeyet our duety is to deſyre that it may be continually increaſed, and that the wil auaunce ſtyll and further hys kingdome, vntounto ſuch tyme as it ſhall come at lengthe to full perfectyon the whiche thynge ſhalbe at the day of iudgement, what tyme God alone ſhalbe magnifyed, and all creatures ſhall appeare lowe, being ſubiecte vntounto hys maieſtye, 1. Cor. 15,yea when he ſhall be euydentlye ſeene to be all in all thynges.
¶ The miniſter.
In what ſence prayeſt thou that Goddes wyll maye be doone?40. Sonday
¶ The childe.
I deſyre that al creatures may be readye and willyng to obey hym, in ſuche ſorre, The third requeſt towching the accopliſhement of gods wilthat what ſoeuer, is done may be pleaſant to hym.
¶ The miniſter.
Doeſt thou meane then, that nothyng maye be done contrarye vntounto hys wil and appoyntemente?
¶ The childe.
Oure requeſt is not only that he wil bring al thinges to paſſe as he hath appoynted by hys vnſearcheable counſell and prouydence: but that it may pleaſe hym alſo to beate downe all rebellion, that euerye man maye with a cherefull courage applye hymſelfe to hys will onelye.
¶ The miniſter.
In ſo doyng, doe we not renounce and vtterly refuſe our owne willes?
¶ The childe.
Yes forſooth: and we pray not onelye that it maye pleaſe him to ouerturne, make voide, and bryng to naught ſuche deſyres as be in vsus repugnyng vntounto hys pleaſure: Regeneracion.but that he wyll alſo in ſuche ſort faſhion oure myndes a newe, and ſo frame the affections or luſtes of our heartes, that the worke of our owne wyll beyng ſet a parte, his ſpirite may worke ſuche a will in vsus, as may be in all poyntes agreable vntounto hym.
¶ The miniſter.
Wherfore putteſt thou vntounto it, In earth as it is in heauen?
¶ The childe.
Becauſe the Angels which be hys heauenly creatures, ſtudy nothyng, How gods wil is done in heauen.but quietly to pleaſe hym, without anye mocion or thought to the contrary: we deſyre that the lyke may be done in the earthe, and that al men may be framed vntounto a lyke willyng obedience.
¶ The miniſter.
Come now to the ſecond part: what doeſt thou meane by the dayly bread which thou aſkeſt?
41 SondayThe fourth peticion.¶ The childe.
That word conteineth al thinges whereof we hauehave neede in this preſent life, what is ment by our daily breade.not onelyonly as touchīng meate, drīke, & clothes, but all maner of thynges that god knoweth to be expedient for vsus in thys worlde, wherby we maye hauehave the fruicion of hys benefites in quietnes.
¶ The miniſter.
Why beggeſt thou of god thy daylye nouryſhement, ſince he hath geuen a charge vntounto al men to gette theyr liuing with the labour of theyr handes?
¶ The childe.
Albeit we are commaunded to trauaile and doe our endeuor, yet the trueth is ſo, that al our labour, diligence, and prouiſiō, that we can make, is not able to procure vsus a liuynge: but the onelyonly bleſſynge of God vponupon our handes and trauayle, whych proſpereth the thinges we goe aboute in hys name: moreouer thys is to be conſydered, that it is not meate or drynke that nouryſheth vsus, Deu. 8.(notwithſtandyng we be commaunded to make prouiſion for thoſe thinges) but the power of god mayntayneth our lyfe, and we vſe them onelye as inſtrumentes.
¶ The miniſter.
Why calleſt thou it, our bread, ſince we deſyre that it maye be geuen vsus?
¶ The childe.
That cummeth of the onelye bountifulnes of God, whoſe pleaſure it was to name it oures, albeit it is nothynge at al due vntounto vsus: and agayn by thys woorde we are put in remembraunce not to deſyre the bread that an other man hath trauailed for: but to wyſhe that ōly whiche we ſhal come by, by honeſt & lawful meanes, agreeable to gods ordinaunce.
¶ The miniſter.
Why ſaieſt thou, this daye: calling it our dayly breade?
¶ The childe.
Thoſe wordes do geue vsus monicion to be contented, wherefore we cal it daylie bread.and not to wyſhe more then ſuffyſeth for our neceſsitie.
¶ The miniſter.
Seeyng thys is a common prayer belongyng indifferently to all men: howe is it that the ryche (who hauehave prouided aboundaunce of goodes for a longe tyme) maye make thys petycyon for one daye?
¶ The childe.
All men both ryche and poore muſte vnderſtande, that what goodes ſoeuer they hauehave, they can nothyng profyt them, but ſo far forth as it pleaſeth God to geue thē the vſe thereof, ād the enioyinge of them: ſo that whan we hauehave plentye yet we hauehave nothyng, onles he of hys goodnes geue vsus alſo the fruicion and vſe of the ſame.
¶ The miniſter.
What is conteyned in the fyfth requeſte?
The 42. Sōday¶ The childe.
That it wyll pleaſe God to forgeue vsus our treſpaſſes.The .5. peticion
¶ The miniſter.
Is there any man lyuyng ſo iuſte, that nedeth not to make this requeſte?
¶ The childe.
No ſurely: for our Lorde Ieſus preſcrybed thys forme of prayer to hys Apoſtels for the behofe of hys whole churche: ſo then whoſoeuer woulde exempte or priuilege hymſelfe from the ſayinge of this praier, in ſo doing he refuſeth to be of the company and felowſhip of Chriſtes flocke: & in very dede the ſcripture doth playnly teſtifie, that the moſte perfecte manne that is, Iob. 9.if he woulde allege one poynte to iuſtifye himſelfe thereby before God, ſhoulde be founde fautye in a thouſande: it is mete therfore that eueryevery man hauehave a recourſe cōtinuallye vntounto the wel of Gods mercy.
¶ The miniſter.
After what ſort thinkeſt thou that our ſynnes be pardoned vsus?
¶ The childe.
Euen as the very wordes of Chriſte doe ſounde: In what ſort our ſinnes are forgeuen.for ſomuch as our ſinnes be as debtes by whiche we are holden faſt bond vnderunder the daunger of euerlaſting damnacion, we make ſupplycacyon vntounto GOD that he wyll of hys mere goodneſſe pardon them.
¶ The miniſter.
Thou meaneſte then, that we obteyne forgeuenes of our ſynnes by the free mercye of God onelyonly.
¶ The childe.
It is euen ſo for we can by no meanes make amendes for the leſte faute that we hauehave commytted, if God dyd not vſe his bountifull lyberalytie towardes vsus, by for geuynge them frely eueryevery one.
¶ The miniſter.
What profyte commeth to vsus by that that we are pardoned of our ſinnes?
¶ The childe.
Beſydes that, that we are delyuered therby from the paynes of hell, we become as acceptable vntounto God, as if we were innocent, and without al ſpot of vnryghte ouſneſſe, and alſo our conſciences be ſurely perſwaded that he beareth a tender fatherlye affection towardes vsus, whereby we attayne to euerlaſtynge healthe and felycytye.
¶ The miniſter.
When thou makeſt thy praier, that he wyl pardon vsus our offences, euen as we pardon them which treſpaſſe agaynſt vsus: doeſt thou meane hereby that we mertye or deſerue to hauehave oure ſynnes forgeuen in that, that we forgeue other men theyr fautes?
¶ The childe.
No verely: Oure ſinnes be pardoned freely.for by that meanes we ſhoulde not hauehave pardon of oure ſynnes freelye and for naught, neither ſhould the remyſſyon of them be ſuffycientlye grounded vponupon the ſatysfaction which was made in the death of Chriſte, as it oughte to be: but in that that we forgette the wronges and damnages done vntounto vsus, we folowe hys exaumple in gentlenes and meekenes. And nowe to declare that we are his chyldren, he hath geuen vsus this as a marke or badge to be knowen by, and to certyfye oure ſelues that we are ſo: on the other parte alſo, he doth vsus to were, that we may loke for nothing at his iudgemente, but extreme & rigorouſe handlynge, if we wyll not, as his chyldren ſhewe our ſelues ready to pardon, and ſhew fauoure vntounto them whiche be in debte, daunger, and faute towardes vsus.
¶ The miniſter.
Thou meaneſt then, whō god refuſeth to count as his children.that GOD here refuſeth to take them for hys chyldren, whiche cannot forget wronges and treſpaſſes commytred againſt them: to the entente they ſhoulde not thynke themſelues to be partakers of that mercye and fauour whiche the faythfull doe loke for.
¶ The childe.
Yea verely: and alſo to the ende that all men myght hauehave knoweledge that the ſelfe ſame meaſure whiche they meate vntounto other, ſhalbe payed vntounto them agayne.
¶ The miniſter.
What is the nexte peticion?43. Sonday.
¶ The childe.
Leade vsus not into temptacion, The 6. peticiō.but delyuer vsus from euyll.
¶ The minister.
Makeſt thou but one requeſt of thys?
¶ The childe.
No, for the ſeconde parte doth expounde the fyrſt.
¶ The miniſter.
What is the pyth and ſubſtaunce of this peticion?
¶ The childe.
We deſyre that God doe not ſuffer vsus to fall to wickednes, Roma. 7neyther permyt vsus to be ouercome of the deuyll, nor to be lead with the naughtye luſtes of oure fleſhe, which continually warre againſte vsus: but that he wyll geue vntounto vsus power to withſtande them, holdynge vsus vp with hys hande, and kepynge vsus al wayes in hys ſauegarde, to be our protectour and guyde.
¶ The miniſter.
By what meanes is thys brought to paſſe?
¶ The childe.
What tyme God doeth guyde vsus by hys holy ſpyryte, therby cauſynge vsus to louelove goodnes, and to hate euyll, to ſeke after ryghteouſnes, and to flie from ſynne: for he maketh vsus by hys holy ſpyrite, able to ouercome the deuyl, ſynne, and the fleſhe.
¶ The miniſter.
Hath eueryevery man nede thus to be guyded?
¶ The childe.
Yea eueryevery man: 1 pet. 5for the deuyll watcheth continuallye for vsus, euen as a roaringe Lion, ready to deuoure vsus: and we on the other parte be ſo feble and frayle, that he woulde oute of hande ouercome vsus, if God dyd not bothe ſtrengthen vsus and geue vsus the victoire.
¶ The miniſter.
What ſignifieth this woorde, temptacyon?
¶ The childe.
The wilye guiles and ſubtyll aſſaultes of the deuyll, what is temptacion.wherewith he aſſaulteth vsus and goeth aboute to entrap vsus: who knoweth full wel, that we are naturally apte to be deceiued, yea ready to deceyue our ſelues: and our wyl is wholy bente to doe euyll, and no whitte to doe good.
¶ The miniſter.
But wherfore requireſte thou of God that he doe not induce and lead vsus into euyl: ſince that is an offyce belongynge peculiarly to the deuyll?
¶ The childe.
Euen as God of his infinite mercye doeth preſerue hys faythful, not ſufferyng the deuyll to leade them oute of the waye, neyther permyttynge that ſinne hauehave the vpper hande of them: ſo lykewiſe he doeth not onelyonly geue vp, caſte of, and withdraw his grace from ſuche as his pleaſure is to puniſhe: but alſo he delyuereth them to the deuyll, commyttyng them vntounto hys tyranny: he ſtrikethe theymwith blindnes and giueth theym vp into reprobate myndes that they be come vtterly ſlaues vntounto ſynne and ſubiect to all temptacions.
¶ The miniſter.
What meaneth the clauſe whiche foloweth? for vntounto thee belongeth the kingdom, power and glorye, worlde without ende.
¶ The childe.
It putteth vsus agayne in remembraunce, that oure prayers be grounded vponupon God, and vponupon hys almyghtye power and goodnes, and not in any thynge that is in vsus: ſince we of our ſelues be vnworthy once to open our mouthes to call vponupon hym: agayne we are taughte hereby to conclude or ende all oure prayers in the laudynge and prayſyng of hys power and goodnes.
¶ The miniſter.
Is it not lawefull for vsus to aſke any other petycyon or thyng then is here rehearſed?44. Sonday
¶ The childe
Albeit we are not forbydden to vſe other woordes and to frame them alſo after another ſort, yet there can no praier be acceptable vntounto God, vnleſſe it be in effecte and ſence framed after this, which is vntounto vsus (as it were) a perfect rule wherby to praye as we oughte to doe.
¶ The miniſter.
It ſemeth nowe conuenyente tyme to come to the fourth poynte touchinge the honoure due vntounto God.The fowrth kinde of honoure due to godde
¶ The childe.
We hauehave ſayde already, that it conſyſteth in acknowledgyng with the hearte, and in confeſſyng with the mouth, that God is the authour of all goodnes that thereby we maye mayntayne his glory.
¶ The miniſter.
Hath God ſet forth no rule to teache vsus howe we ſhoulde do thys?
¶ The childe.
All the exemples in the ſcripture, of lauding, prayſyng and thākeſgeuynge, ought to be as rules and inſtructions vntounto vsus.
¶ The miniſter.
Is there nothyng contayned in the Lordes prayer touching thys matter?
¶ The childe.
Yes verelye: for in that we praye that his name maye be glorifyed, we deſire alſo that all hys workes maye be ſene (according as they be in dede) excellente and prayſe worthy: ī ſuch ſorte, that if he puniſ ſhe vsus, we may therby prayſe the vprightnes of his iudgement: if he pardon oure fautes, we maye therby hauehave occaſiō to magnifye his mercy: when he performeth his promyſe, we maye acknoweledge him to be the infallyble trueth: bryefelye we require that there be nothynge at all done wherein the bryghtnes of hys glorye be not ſhewed foorth vntounto vsus: and this is to geue vntounto hym the laude and prayſe of al goodnes.
¶ The miniſter.
What concluſion may we gather of al that we hauehave hitherto ſpoken?
¶ The childe.
Verelye we may well conclude of thys, the ſaying of Chriſt (whiche is the trueth it ſelfe:) that this is life euerlaſtig, to know the verye liuing God, Ihon. 17.and him whome he hath ſent, our ſauiour Chriſte: to know him (I ſay) to the end to rendre due honor vntounto him, what euerlaſting lyfe is. Mat. 1.that therby he may become vntounto vsus, not onelye a Lorde and maiſter, but alſo a father and ſauiour: wherby alſo we on the other parte may be his ſeruauntes, his children, and a people wholy conſecrated to his glory.
¶ The miniſter.
What is the meanes to come by a ſtate ſo excellent?45. Sonday.
¶ The childe
He hath for the ſame purpoſe left with vsus hys holy woorde, Euerlaſting life is offered ad preſented vntounto vsus by gods worde.which is vntounto vsus (as it were) an entree into the kyngdome of heauen.
¶ The miniſter
Where ſhall we ſeeke for thys hys woorde?
¶ The childe
It is conteyned in the holye ſcripture.
¶ The miniſter.
How muſt we vſe thys woorde, to hauehave thys profit by it?
¶ The childe
We muſt receyue it, beyng perfitly perſwaded therof in oure conſcience, as of an vndoubted trueth ſent down from heauē, ſubmittyng our ſelues vntounto it with due obedience, louing it hartely with a feruent ād vnfeyned affectiō, hauing it ſo imprinted in our hartes, that we may folowe it and conforme our liues wholy vntounto it.
¶ The miniſter.
Doe all theſe thynges lye in our power?
¶ The childe.
No verely, not one of theym all: but God woorketh them in oure heartes, in rhys wiſe by hys holy ſpirite.
¶ The miniſter.
Is it not required of our part, that we take payne, & doe oure diligence both to heare and to reade thys doctrine whiche is ſet furth vntounto vsus?
¶ The childe.
Yes forſoth: & firſte it is requiſite, We must geue diligente labour to learne gods word.that euerve man priuatly in his own houſe geue himſelfe to the ſtudye of this word: but principally eueryevery man is bound to haunt duely al ſuch ſermons as be made in the congregation of Chriſt, for the better vnderſtandyng of this his doctrine.
¶ The miniſter
Thinkeſt thou then that it is not inough that euerye manne dooe geue diligence to reade gods worde in his owne houſe, onleſſe they come alſo together to heare it preached openly?
¶ The childe.
I thynke ſo: at the leaſt waye if God of his goodnes doe prouyde ſuche meanes that we may heare it.
¶ The miniſter.
What is the reaſon?
¶ The childe.
Becauſe oure ſauior hath ſet & eſtabliſhed thys ordre in hys church, Ephe. 4.not to the ende that. ii. or three onelyonly ſhoulde obſerue it, but as a generall ordre for all men: & he hath like wiſe declared that this is the onelyonly way to build hys church & to preſerue the ſame: let vsus therfore eueryevery one be content to hauehave recourſe to this rule, & not become wyſer then our maiſter.
¶ The miniſter.
Is it then a thing neceſſary to hauehave paſtoures and miniſters in the congregaciō?
Paſtours or miniſters in the church are neceſſary.¶ The childe.
Yea very neceſſary: & at theyr mouthes men are bound to receyue the woorde of the Lorde with all humble obedience: ſo that whoſoeuer doeth ſet light of thē, Matt. 10. Luk. 10.and regard not to heare theyr ſayinges, they contemne alſo Ieſus Chriſte, and deuyde themſelues from the felowſhip of hys flocke.
¶ The miniſter.
Is it ſufficiente that we hauehave bene once inſtructed by theyr meanes: eithe elles muſt we heare their doctrine continually?
¶ The childe
It is nothyng if a man begyn well, vnleſſe he continue ſtyll in the ſame: for we muſt keepe vsus in Chriſtes ſchole, and continue ſtil his ſcholers vntounto the end: and for that cauſe he hath ordayned Miniſters in the churche to teache vsus continually in hys name
¶ The miniſter.
Is there no other meane beſides hys word, 46. Sonday.by whiche God ſheweth hymſelfe vntounto vsus?
¶ The childe.
God hath ordeined and coupled the ſacramentes with the preachyng of hys woorde.
¶ The minister.
What thing is a ſacramente?
¶ The childe.
A ſacramente is an outwarde token of gods fauor, Of ſacramētswhich by a viſible ſigne dothe repreſent vntounto vsus ſpirituall thīgs, to the ēd that gods promiſes myght take the more deepe roote in oure heartes: and that we myghte ſo muche the more ſurely geue credite vntounto them?
¶ The minister.
What? is this poſſyble that a viſible and a material ſygne ſhould hauehave ſuch vertue to certifye oure conſcience?
¶ The childe.
No, not of it ſelfe, but God hath ordained it forſuch an end.
¶ The miniſter.
Since it is the proper office of Goddes holy ſpirite, to ſeale & imprinte the promiſes of God in our heartes, how can thou attribute or geue this propertie vntounto the ſacramentes?
¶ The childe.
There is a great difference betwene the one and the other: for goddes ſpirite is he alone, who in very deede is hable to touche and moue our heartes, to illuminate our mindes, and to aſſure oure conſciences, in ſuche ſorte that all theſe ought to be accounted and reputed hys only workes, ſo that the whole prayſe and glory hereof ought to be geuē vntounto hym onelye: yet this notwithſtandyng, it hath pleaſed our Lorde to vſe hys ſacramentes as certaine meane aydes or inſtrumētes therof, according as it ſeemed good vntounto hym, without diminiſſhinge (in the meane tyme) any poynt of the vertue and woorking of his ſpirite.
¶ The miniſter
Thou meaneſte then that the efficacy or vertue of the ſacramentes doth not confyſt in the outwarde elemente or viſible ſigne, but ſo farre furth as it pleaſeth God to moue the conſcience therwithall by the working of hys ſpirite.
¶ The childe
I meane euen ſo: according as it is gods pleaſure to woorke by meanes by him ordeined without any derogacion therby to his gloryous power.
¶ The miniſter.
What moued God to inſtitute ſuch inſtrumentes or meanes?
¶ The childe.
He ordeyned them to helpe and counforte oure weake nature: The ſacramē tes were ordained to helpe our infirmitie.for if we were wholye of a ſpiritual nature, as the angelles are: then we were apt to conſider both God & hys manifolde graces or bene fites, after a ſpiritual maner alſo: but forſomuch as we are clogged, withe earthely bodyes, it was needefull for vsus that God did inſtitute ſenſible ſygnes, to repreſente vntounto vsus ſpirituall and heauenly thynges: for otherwyſe we coulde not ſo wel comprehende them. Moreouer it is neceſſarye for vsus that al our ſenſes be exerciſed in his holy promiſes, that we might be the better ſtablyſhed in the ſame.
¶ The miniſter.
Since God hath ordeined his ſacramentes for our neceſſitie: it were a point of arrogancye and preſumpcion to thinke that they myghte be as well left of, as vſed.
¶ The childe.
Ye ſaye trueth: ſo that whoſoeuer doth willingly forbeare the vſe of them, The ſacramentes are neceſſarye.eſtemyng them as thynges more then nedeth, & of no importance, he diſhonoreth Ieſus Chriſt, he refuſeth his gracious benefites, and doeth willingly quenche hys holy ſpirite.
¶ The childe
But what ſure certitude of gods grace be the ſacramentes hable to geue: ſeing bothe the godlye and wicked doe receiue them?
¶ The minister.
Albeit the infideles & wicked doe make the grace (which is offered & preſented vntounto them by the ſacramentes) voyde, and to ſtand them in none effect: yet it foloweth not that theyr office and property is ſuch for al that.
¶ The childe
How is it then, and when is it, that the ſacramentes doe produce or bryng furth theyr operacion and effect?
¶ The childe.
When a man receyueth them in faith, whan the ſacramentes take theyr effect.leaning onelyonly vntounto our ſauior Chriſt & his merites, ſeking nothing els but him in thē.
¶ The minister.
What meaneſt thou by ſaying that we may ſeke nothyng els but Chriſt in them?
¶ The childe.
I ſignify therby, Howe Christs oughte to be ſoght in hys ſacramentes.that we may not occupye oure myndes in conſidering the outwarde or earthly ſygnes, as though we would ſeke our health & ſaluacion in thē: neither may we ymagine that there is anie peculiare vertue incloſed or hidde in thē: but contrariwiſe we do take the ſigne for an ayde or helpe to leade & to directe our mindes ſtraight into heauen, to the intent that we maye there ſeeke our ſauiour Chriſt, & al health and goodnes in him alone.
¶ The miniſter.
If faith then be required in the miniſtracion of them, how may it be that they are ordeined & geuen vntounto vsus to ſtrengthen & ſtabliſhe vsus in the faith, and to aſſure vsus of gods promiſes?
¶ The childe
It is not inough that faith be once begonne in vsus for a tyme, The ſacramē tes be meanes to nouryſhe our faith.but we muſt ſtyll nouriſhe it, & mayntaine it, ſo that it may grow daily, & be encreaſed in vsus. For the nouriſhement, ſtrength & encreaſe therefore of our faythe, God hath geuen vsus the ſacramentes conteining hys merciful promiſes, the which thing Sainct Paule declareth, Rom. 4.ſayng that the vſe of thē is to ſeale or-print the promiſes of God in our hartes.
¶ The minister
But tell me: is not thys a token of infidelitie, whan the promyſes of God be not ſufficient of themſelues, to geue vsus certayne aſſurance, onleſſe there be ſome viſible ſygne as an ayde ioyned vntounto them?
¶ The childe.
Verely as ye ſay, it is a token of a litle ſlender & weake fayth, & yet of that ſort the fayth of the moſt part of al the childrē of God is: Godes children are not fully perfecte in this lyfe.& notwithſtandyng they ceaſſe not therfore to be called faythfull, albeit they hauehave not as yet attayned vntounto the perfection thereof. For ſo longe as we lyue in thys worlde, there abydeth cōtinually certayn remnauntes of vnbeliefe in oure fleſhe: & therfore we muſt endeuour by al meanes continually to profit & encreaſe in fayth:
¶ The miniſter.
Howe many ſacramentes be there in the churche of Chriſte?48. Sonday.
¶ The childe.
Ther be but .ii. How many ſacramentes ther be.which be commune vntounto all menne, and whyche Chriſt hymſelfe ordayned for hys whole faythfull flocke.
¶ The miniſter.
What be they?
¶ The childe.
The ſacrament of Baptiſme, and the holy Supper.
¶ The miniſter.
In what poyntes doe they agree, and wherin dyffer they, the one frō the other?
¶ The childe.
Baptyſme is as it were an entree into the felowſhippe or congregation of God: Of baptiſme.for it witneſſeth certaynly vntounto vsus, that wheras we were before ſtraungers from God, he doth now receiue vsus into his family and houſhoulde. The Supper of the Lorde is a ſure witneſſe or teſtymonye vntounto vsus, that God wvll nouryſhe, and refreſhe vsus with foode: euen as a good maſter of a houſe, ſtudieth with paynefull dilygence to ſuſtayne & feede ſuche as be of hys houſhoulde.
¶ The miniſter.
To the ende that we maye vnderſtande them both ſo much the better, The ſignification of baptiſme.let vsus conſider them a parte one after another: fyrſte what is the ryghte ſygnificacyon of Baptiſme?
¶ The childe.
The ſignificacion thereof ſtandeth in. ii. poyntes: fyrſt our lord repreſenteth vntounto vsus herin, the remiſſyon of our ſynnes: ſecondarely, Ephe. 5 Rom. 6.oure regeneration or newe byrth in ſpirite.
¶ The miniſter.
What ſimilitude or agreablenes is there betwene water and thoſe thynges, 49 Sonday.whereby it maye be thoughte meete to repreſente them?
¶ The childe.
Fyrſte the remiſſion of ſynnes is a maner of waſhing, The miſtery of the water in Baptiſme.wherby oure ſoules are clenſed from theyr fylthynes: euen as the vnclenly fylthe of our body, is waſhed a waye with water.
¶ The miniſter,
What ſaieſt thou concerning the other poynt of regeneration?
¶ The childe.
Becauſe the beginning of our regeneration ſtandeth in the mortyfvcation of our nature, that is to ſay, in the killyng of our affections: and the ful accompliſhynge of the ſame conſiſteth in that, that we become newe creatures as touchinge our cōuerſaciō through the ſpirite of God therfore the water is powred vponupon the head, to ſignifye that we are dead or buryed: Wherfore the water is powred on the head.& that in ſuche ſorte, that our riſyng againe into a new life, is therwithall fygured, in that that the powring of the water is but a thing of a very ſhorte continuance and not ordeined that we ſhoulde be drouned herby.
¶ The minister.
Thou meaneſt not that the water is the thyng wher with oure ſoules be waſhed?
¶ The childe.
No: The water doth not clenſe vsus, but the blood of Chriſt onelyonly. 1. Ihon. 1. 2. Peter. 1.for that belongeth to the bloude of oure ſauioure Chriſt alone, which was ſhed to the ēde that al oure fylthe & vnclē nes myght be cleane wipt away: & that we myghte be counted pure and withoute ſpotte euen before God: the whiche thinge then taketh effecte in vsus, what tyme oure conſciences be ſprinkled therwith by Goddes holy ſpirite: but the ſacramente doth teſtifye and declare it vntounto vsus.
¶ The miniſter.
Why then, meaneſt thou that the water ſtandeth in no other ſtead vntounto vsus but as a figure?
¶ The childe.
It is ſuche a figure as hath the veritie & ſubſtāce of that thing which it ſignifieth, The water is not a bare ſygne: The promyſe is ioyned to it.ioyned vntounto it: for God is a true keper of hys promiſe & deceaueth no man, wherfore it is certaine that remiſſion of ſynnes, and newnes of lyfe is offered vntounto vsus in baptyſme, & that we receiue the ſame there.
¶ The miniſter.
Is this grace receyued indifferently of all men?
¶ The childe
No, for dyuers through theyr peruerſe minde and vnbeliefe, do refuſe this free offer, wherby it ſtandeth thē in no ſteade: neuertheles the ſacrament loſeth not hys propertye, for it offereth thys gyfte vntounto them alſo: albeit that none feele the comfort therof, but onelyonly the faithfull.
¶ The miniſter.
What thynge is that wherby our regeneracion is wrought in vsus?
¶ The childe
By the death and reſurrection of oure ſauioure Chriſte: wherby we are renued in ſpirite.for hys death ſtandeth in this ſteade vntounto vsus, that by it our olde Adam is crucified, and our ſynnefull nature is (as it were) buried, ſo that the affections and deſires therof beare no more rule in vsus. As touchynge the other part (which is the newnes of lyfe) to vſe a newe conuerſacion in obeying Goddes wyll and folowyng hys ryghteouſnes, that we obtayne by hys reſurrection.
¶ The minister.
Howe is it that we obtayne thys grace in baptyſme?
¶ The childe
It is geuen vntounto vsus in that that Chriſt doth there garniſh and decke our ſoules with the garmente of hys holy ſpirite if if ſo be that we make not our ſelues vnworthy of hys promyſes whiche be there geuen vntounto vsus.
¶ The miniſter.
As touchyng our parte, what is the ryghte vſynge or receauyng of baptyſme?
¶ The childe.
The ryght vſe therof ſtandeth in theſe two: faith and repentaūce, that is, wherein the right vſing of baptiſme ſlandeth.in that we be ſure that we hauehave oure conſciences cleanſed in the bloude of Chriſte. And in that we both feele in oure ſelues, and make it knowen to others by oure woorkes, that hys ſpirite abydeth in vsus, to mortyfye oure affections and deſyres, and ſo to make vsus ready to doe the wyll of God.
¶ The miniſter.
Seyng al thys is required in the ryght vſynge of baptiſme, 50. Sonday.how is it that lytle children be baptyſed?
¶ The childe.
I dyd not meane that fayth & repentaunce oughte alwayes to goe before the miniſtracion of this ſacrament, The haptiſme of infantes.for that is only requiſite in them that be of age, and diſcretion: ſo that it is ſufficienre if the lytle children ſhew forth the fruites of baptyſme when they are come to ſufficient age to knowe it.
¶ The minister.
How wylt thou proue, that there is no inconuenience in thys doyng?
¶ The childe.
For in lyke maner circumciſyon was a ſacrament of repentaunce, Deu. 10. and. 30. Iere. 4. Rom. 4.as Moſes & the Prophetes doe wyttnes: ād alſo a ſacramente of fayth, (as ſainct Paul teacheth) and yet God dyd not debarre and exclude lytle chyldren from the receyuyng of the ſame.
¶ The miniſter
No, but arte thou able to proue ſufficiently, that there is as good reaſon they ſhould be receiued to baptiſme, as that the other ſhould be circumciſed?
¶ The childe.
Yea, The promiſes whiche wer made to the Iewes only, are nowe offered to al men.for the reaſon is largely as ſufficienente: for the ſame promyſes whiche God dyd make in tyme paſt to hys choſen people of Iſraell, are now extended with muche more euydente declaration into all coaſtes of the worlde.
¶ The miniſter.
And foloweth it therefor, that we muſte vſe alſo the ſigne?
¶ The childe.
Yea, if we wyll conſyder the thynge effectually: For Chriſt hath not made vsus partakers of that grace, which belonged in time paſte to the children of Iſrael, to the intente he woulde in vsus dimyniſhe it and deale it more ſparyngly, or that he woulde make it nowe more doubteful or leſſe knowen than it was before: but rather to the ende, he would ſhew forth his goodnes, not onelyonly more euidentely, but alſo more plenteouſlye.
¶ The miniſter.
Doeſt thou coumpt then, that if we dyd denye baptyſme to lytle chyldren, the grace and goodnes of God ſhould be dymyniſhed and darkened hy the commynge of Chriſt?
¶ The childe.
Yea ſurely: for we ſhoulde be by that meanes deſtytute of the expreſſe ſigne of Goddes bountyfull mercye towardes our children, the which thing, they that were vnderunder the lawe had: & in very dede this thing ſerueth highly to our comfort, as to the ſtably ſhynge of the promes which hath bene made vntounto vsus from the begynning.
¶ The miniſter.
Thy minde is then, that forſomuche as it pleaſed GOD in olde tyme to declare hymſelfe to be the ſauyoure, yea of lytle children, and that he thoughte it alſo good to ſeale hys fauorable promiſe in theyr bodyes by an outwarde ſacramente and marke: that therfore it is very good reaſon, that ther be no leſſe tokens of aſſuraunce after Chriſtes comming, ſince the ſelf ſame promyſe cōtinuynge ſtyll is reiterate, and more openly vttered, as wel by worde as dede.
¶ The childe.
Yea: and moreouer it ſemeth a thyng worthy of notable reprehencyon, if menne woulde doe ſo muche wronge vntounto chyldren, as to denye them the ſigne, whiche is a thynge of leſſe price, ſince the vertue and ſubſtance of baptyſme belongeth vntounto them, whiche is of muche hygher eſtimacion.
¶ The miniſter.
For what conſideration, ought we to baptiſe lytle children?
¶ The childe.
They are chriſtened in token and wytnes that they are enherytours of the bleſſynge of God, To what purpoſe children are baptiſed.which is promiſed to the lynage of the faythfull: to this ende, that when they come to age, they ſhoulde be inſtructed what the ſubſtaunce and meaning of baptiſme is, to profite them ſelues therby.
¶ The miniſter.
The 51. SōdayLet vsus now ſpeake of the Supper: and firſte what is the ſignyfycacion therof?
¶ The childe.
Our lord did ordaine it to put vsus in aſſuraunce, Of the lordes Supper.that by the diſtribuciō of his body & bloud, oure ſoules are nouryſhed in the hope of lyfe euerlaſtynge.
¶ The miniſter.
Why is it that our Lorde repreſenteth vntounto vsus hys bodye by the breade, and hys bloude by the wyne?
¶ The childe.
To ſygnyfye vntounto vsus, Chriſt offereth to vsus his body by the bread. and hys bloude by the wyne.that euen what propertie the bread hath towardes our bodies, to were, to feede & ſuſtayne them in this tranſytorye lyfe: the ſelfe ſame proper tye alſo his body hath touchīg our ſoules, that is, to nouriſhe and refreſh them ſpirytually. And in lyke maner as the wine dothe ſtrengthen, comfort, and quicken the body of man: euen ſo hys bloude, is our ful ioye, our comforth, and ſpiritual, ſtrength.
¶ The miniſter.
Doeſte thou meane that we muſt be in dede partakers of the bodye and bloude of the Lorde?
¶ The childe.
Yea verely, I meane ſo: The onelyonly stay of our truste.for ſince the whole truſte and aſſuraunce of our health and ſaluacion doth conſiſt in the obedience which he hath perfourmed vntounto god hys father: (in that that God doth accept it, & take it as if it were oures in deede) we muſt fyrſte needes poſſeſſe him, ſeeing that hys benefites doe not belong vntounto vsus, vntill he hauehave firſte geuen hymſelfe vntounto vsus.
¶ The miniſter.
Why? did not Chriſt geue himſelfe vntounto vsus what tyme he gaue himſelfe to be crucified, to the intēt that thereby we myght be brought into the fauour of God hys father, and be deliuered from damnacion?
¶ The childe.
Yes, but that doth not ſuffyce, vnleſſe we doe receiue hym withal, in ſuch ſorte as we may feele in our conſciences the fruicte and efficacye of his death and paſſion.
¶ The miniſter.
Is not faith the ready meanes to receyue Chriſt by?After what ſorte we receiue Chriſte.
¶ The childe.
Yes forſoth: not onelyonly by that that we belieue that he dyed & roſe again to delyuer vsus from euerlaſting death, and to procure vsus alſo euerlaſtyng lyfe: but alſo by that that we feele by fayth, that he dwelleth in vsus, and is ioyned with his membres, to the end to make vsus partakets of al his graces and benefites becauſe we are vntounto hym vnited and made all one.
¶ The miniſter.
HaueHave we not Chriſte ioyned vntounto vsus, 52 Sondayſo that we become partakers of hys benefytes, by no other meanes than by hys Supper?
¶ The childe.
Yes verelye: 1. Cor. 1.for we receyue Chriſt with the fruicion of his benefites, at the preaching of the goſpel, (as. S. Paule witneſſeth) in that that our lord Ieſu doeth promiſe and certifye vsus therein, that we are bone of his bones, and fleſhe of his fleſhe: Ephe. 5& agayn that he is the bread of life whiche came downe from heauen to nouriſh our ſoules: and in an other place, Ihon. 6.that we are one with hym, Ihon. 17.euen as he hymſelfe is one with hys father, and ſuche lyke.
¶ The miniſter.
What is there more to be had in the ſacramente? or to what vſe doth it ſerue vsus beſydes?
¶ The childe.
This is the difference, that Chriſte & his benefites be more euidently, liuely, and plenteouſlye, ſet furth vntounto vsus: for albeit that our ſauiour Chriſt be in very deede exhibited vntounto vsus, and is made oures by baptiſme alſo, and by the preachyng of hys word, that is but in a parte as it were, and not fully.
¶ The miniſter.
What is it than briefelye, that we hauehave by this ſygne of bread?
¶ The childe
That the bodye of our Lord Ieſus, what doth the ſygne of bread teache vsus.for ſo muche as it was once offered vp for vsus in ſacrifice, to bryng vsus in to gods fauour, is now geuen vntounto vsus, to aſſure vsus that we are partakers of thys ioyfull reconciliacion.
¶ The miniſter.
And what hauehave we by the ſigne of wyne?
¶ The childe.
It aſſureth vsus, what is ſignified to vsus by the wynethat as oure lord Ieſus dyd ſhed his bloud once on the croſſe for a full pryce & recompence of al our ſinnes: euen ſo he now geueth it vntounto our ſoule to drinke, wherby we ſhould not doubt to receiue the fruite & benefite therof.
¶ The miniſter.
By theſe thy aunſweres, I gather that the lordes ſupper doth direct, and as it were conduite vsus, to the death and paſſyon of our ſauiour Chriſte: to the entent we may be partakers of the vertue ād profite therof.
¶ The childe.
It doeth euen ſo: for euen then when he ſuffered, the onelye and euerlaſtynge ſacrifice was offered vp for our redempciō. Wherefore there remayneth nowe nothynge elles, but that we ſhould hauehave the fruites therof.
¶ The minister.
The ſupper then was it not ordeyned to offer vp the bodye & bloud of our ſauiour to God hys father?
The lords ſupper is not a ſacrifice. propiciatorie.¶ The childe.
No: Chriſt alone is the euerlaſtyng byſhop. Hebru. 5. Mat. 26.for there is none but he alone vntounto whō that office belongeth, for ſo much as he is the euerlaſtynge ſacrificer: but the charge that he hath geuē vntounto vsus is, that we doe receyue hys bodye, ād not offre it.
¶ The miniſter.
Wherefore be there .ii. 53. Sondayſygnes inſtitute?
¶ The childe.
Our Lorde dyd that to helpe thereby our infyrmite: The ordeining of two ſygnes was for our wekenes.ſignifying that he is as wel the drinke as the meate of ourſoule: to the end we might be content to ſeke our nouriſhment fully and wholy in hym, and no where elles.
¶ The miniſter.
Doth the ſecond ſigne (which is) the cup, belong indifferentely vntounto al men?
¶ The childe.
Yea, and that by the commaundement of our ſauiour Chriſt, contrary whereunto we mayein no wyſe doe.
¶ The miniſter.
Receiue we in the ſupper onelyonly the tokens of the thinges afore rehearſed? eyther are they effectually in dede there geuen vntounto vsus?
¶ The childe.
Forſomuche as our Sauiour Chriſt is the truth it ſelfe, it is nothyng to be doubted, that the promiſes whiche he made at his ſupper, be not there in dede accompliſhed, and that which is figured by the ſygnes is truely perfourmed: ſo then according as he there maye promes, and as the ſignes do repreſent, theris no doute, but he maketh vsus partakers of hys verye ſubſtaunce, to make vsus alſo one with hym, and in one lyfe with hym.
¶ The miniſter.
But tel me how thys may be done, Now we receiue Christ in the ſupper.ſeyng the body of our ſauiour Chriſt is in heauen, and we are here as pilgrimes on the earth.
¶ The childe.
Verely it cummeth to paſſe by the woonderous and vnſearcheable workynge of hys ſpirite who ioyneth eaſelye together thynges beynge farre a ſundre in place.
¶ The miniſter.
Thy mind is then, that his body is not preſently included in the bread, neither his bloud conteyned within the cup.
¶ The childe.
No not a whit: what is to be done yf we wil receaue the ſubſtance of the ſacrament.but cleane contrary wiſe, if we wil hauehave the ſubſtaunce of the ſacrament, & the very thing which is ſignified therby: we muſt at the receiuing therof lift vp our heartes into heauen, where oure ſauioure Chriſt is in the glory of his father, from whence we hauehave ſure hope that he wil come for oure redempcion: & therfore we maye not ſearche hym in theſe corruptible elementes, as if he were preſently there.
¶ The miniſter.
So then thy iudgemente is, that there be two thynges in thys Sacramente: the ſubſtaunce of breade and wyne, whyche we ſee wyth the eye, touche with our hād ād feele, or ſauoure with oure taſte: & alſo our ſauiour Chriſt by whome oure ſoules are inwardlye nouryſhed
¶ The childe.
You ſay truth: Pleadges of oure reſurrectionand in ſuch ſort that we hauehave therewith alſo a ſure token, and (as it were) an earneſt penye of the ryſyng agayn of our bodies, in ſomuch as they are already made partakers of the ſigne of lyfe.
¶ The miniſter.
How ought thys ſacrament to be vſed?54 Sonday.
¶ The childe.
Saincte Paule teacheth the right maner of the vſyng therof: 1. Cor. 11.(which is,) that eueryevery man examine hymſelfe before that he come vntounto it.
¶ The miniſter.
Wherein ought a man to trye and examyne hymſelfe?
¶ The childe.
He muſte conſidre whether he be a true membre of Chriſt our Sauioure.
¶ The miniſter.
Wherby may a man hauehave ſure knowledge thereof?
¶ The childe.
If he hauehave a faythe or ryghte confidence in Goddes promiſes, The ſure tokēs of a true Chriſtian.being inwardlye ſorye for hys ſynnes, and doe louelove hys neyghboure with an vnfeyned charitie, not keping in his hearte anye rancoure, hatred, or debate.
¶ The miniſter.
But is it requiſite to hauehave a perfecte faythe, and perfecte charitie?
¶ The childe.
We muſt nedes hauehave both the one & the other, ſound, right, & not counterfaited: but to ſpeake of ſuche a perfection, as vntounto which nothing can be added, a man ſhal not be able to finde it in the whole multitude of men: ſo then thys ſupper had bene a thing ordeined in vaine, if none were mete to come to it, vnleſſe he were throughly perfect.
¶ The miniſter.
By this ſaying, our imperfection doth no whit hynder vsus from cumming therunto?
¶ The childe.
No verely: but rather contrariwyſe, it ſhoulde ſtande vsus in no ſteade, if we wer not vnperfecte, for it is as an helpe and ſuccour, agaynſte oure infyrmitye.
¶ The miniſter.
Doe theſe two ſacramentes ſerue to no other ende, but to ſupporte and beare vp our imperfection?
¶ The childe.
Yes, they are alſo very ſignes and badges of our profeſſion: that is to ſay, by them we proteſt openly that we are the people of God, and make open profeſſion of our chriſten relygyon.
¶ The miniſter.
What ſhall we then iudge of him that refuſeth to vſe them?
¶ The childe.
We ought not to count hym a chriſten mane: for in ſo doing he refuſeth to confeſſe or knowledge hymſelfe to be a chriſtian, and what is that els, but as it were couertly to refuſe Chriſte?
¶ The miniſter.
Is it inough to receyue them bothe, once onelye in oure lyfe tyme?
¶ The childe.
Baptiſme was ordeyned to be receiued but once, wherefore it is not lawfull to be chriſtened again: but it is other wiſe to be thought of the ſupper.
¶ The miniſter.
What is the reaſon therof?
¶ The childe.
This: How it is that we receaue the ſupper oftimes though we maye be but once baptyſed.by baptyſme God doethe brynge, and receyue vsus into his churche: and when he hath once receyued vsus, he declareth alſo to vsus by the ſupper, that he wyll feede vsus continually.
¶ The miniſter.
To whome belongeth the minyſtracion of baptiſme, 55. Sonday.and of the Lordes ſupper?
¶ The childe.
VntoUnto them who hauehave taken charge to preach openly in the churche: To whom the miniſtracion of the ſacramē tes doe belongefor the preachyng of Goddes worde and the miniſtracion of the ſacramentes be thynges ioynctely belongyng to one kynde of office.
¶ The miniſter.
Is there not a ſubſtancyal profe to be brought for thys?
¶ The childe.
Yes verely: Mat. 28for our Lorde geueth ſpeciall charge to hys Apoſtles, as well to baptyſe as to preach: and as touchyng the ſupper, he geueth them iniunction to folowe hys exaumple: nowe he did the parte of a minyſter, in that he gaue and diſtributed it to others.
¶ The childe.
The paſtours, who be the mynyſters of the ſacramentes, ought they to receyue indifferently eueryevery perſon that commeth?
¶ The childe.
As touchyng baptiſme, whoe oughte to be ſhut out frō the ſupper.forſomuche as there be none in our tyme baptyſed but lytle chyldren, there oughte to be no choiſe vſed: but as cōcerning the ſupper, the miniſter muſte hauehave ſo muche dyſcrecyon as to refuſe to geue it to them that be vtterly vnworthy.
¶ The miniſter.
Wherfore?
¶ The childe.
Becauſe that otherwyſe the ſupper of the Lorde ſhould be defyled and diſhonored
¶ The miniſter.
But yet our Lorde admytted Iudas to the holy ſupper, notwithſtanding his wickednes.
¶ The childe.
Yea, wherefore Iudas was admitted to the ſupper.for his wickednes was hytherto hyd. ād albeit oure Lorde knewe it ryghte well, yet was it not notoryous and knowen vntounto men.
¶ The miniſter.
What waye is to be vſed then towardes the hipocrites?
¶ The childe.
The miniſter ought not to exclude ādſhut oute them, as vnworthy: but he muſt tary vntill it ſhall pleaſe GOD to make their cloſe wyckedneſſe knowen.
¶ The miniſter
What if he hymſelfe knowe, or if he be prieuely aduertiſed of any ſuche?
¶ The childe.
That is not a ſufficiente cauſe for him to denie them the ſupper, vnleſſe he hauehave the thinge tryed by ſuffyciente profe: and ther with the iudgement of the congregacion.
¶ The miniſter.
Is it then meete to hauehave a polytyke order touchynge thys matter?
¶ The childe.
What els? if the congregacion be wel ordered: there muſte be certayne appoynted to watche, and take dyligente heede for ſuche opē crimes as may be committed: and they hauynge auctorytye, ought in the name of the whole congregation, to inhibite ſuch as be by no meanes mete, neither can be partakers therof withoute the dyſhonoure of God, and the offence of the fayth full.
The ende of the inſtruction of children in the fayth.